OCT  31  1968 
A  n 


Digitized  by  tine  Internet  Arcliive 
in  2015 


https://arcliive.org/details/bretlirensencycloOOcliur 


\ 


OC'i  30  1952 


CONTAIN ING 


Tlie  United  Counsels  and  Conclusions  of  tlie  Bretliren, 


AT      T  II  E  1  B. 


ANNUAL  MEETINC^H, 

CAREFULLY   COLLECTED,   TRAXSLATED   (FROM   THE  ORIGINAF 
GERMAX   IX   PART)   AND  ARRAXGED   IX  ALPHABETICAL 
AND   CHRONOLOGICAL  ORDER, 

ACCOMPANIED  WITH 

NECESSARY  AND  EXPLANATORY  NOTES, 


ELDER  HENRY  KURTZ. 


COPYRIGHT  SECUKED. 


PUBLISHED  BY  THE  AUTHOR,  AT  COLUMBIANA,  OHIO. 

Printed  by  W.  S.  Haven,  cor.  Wood  and  Third  Sis.,  PiHsburgh. 

1  80  7. 


Entered,  aooording  to  the  Act  of  Congress,  in  t)ie  year  18C", 
BY    'V.   S.  HAVEN, 
In  the  aerk's  OflSee  of  the  Piftrict  Court  of  the  United  State?  for  the  Western  Dif=tr!r-t  of 
Pennsylvania. 


INTRODUCTORY  ADDRESS. 


Beloved  Brethren  in  tue  Lord  : — It  is  with  tlie  deepest 
feelings  of  gratitude  to  God,  who  has  been  pleased  in  mercy 
to  spare  my  unprofitahlc  life,  and  to  enable  me,  though  under 
severe  afflictions,  to  pass  this  work  through  the  press  thus  fai-. 
It  is  also  with  feelings  of  deep  humility  and  self  abasement, 
when  I  consider  the  object  I  had  in  view  originally,  namely, 
to  put  into  the  hands  of  my  brethren  of  the  present  generatioti 
those  words  of  peace  and  union  which  had  been  concluded 
upon  by  our  beloved  brethren  of  past  generations  under  their 
own  trials  and  difficulties,  for  our  present  uud  future  benefit 
and  instruction ;  and,  on  the  other  hand,  perceive  my  imper- 
fections and  shortcomings  in  a  great  many  ways.  It  was  but 
a  very  humble  task  to  be  merely  the  interpreter  of  sayings  of 
old,  and  I  must  confess  my  aim  was  a  little  higher;  that  is  to 
say,  to.  furnish  my  dearly  beloved  brethren,  in  the  "Encyclo- 
pedia," a  handbook  to  be  consulted  on  any  point  or  cpiestion 
that  might  occur  to  any  conscientious  brother  in  his  jirivatc 
life,  or  to  any  church  in  her  dealings  with  individual  mem- 
bers, though  it  had  not  been  presented  or  decided  at  a  Yearly 
Council  hitherto;  but  continued  ill  health  prevented  much 
scrutiny  and  revision,  and  so  there  was  left  out  much  which 
had  been  intended  for  insertion,  and  some  few  things  may 
have  slipped  in  which  ought  to  have  been  left  out,  and  for 
these  things  he  earnestly  pleads  for  indulgence  and  pardon 
of  the  dear  reader. 

A  few'  words  of  exi)lanation  and  caution  seem  to  be  ne- 
cessary to  those  who  will  use  this  little  collection  of  the  united 
counsels  and  conclusions  of  our  Annual  Meetings,  since 
there  are  different  opinions  about  them  even  among  brethren. 
Some  perhaps  esteem  them  somewhat  too  highly,  taking  them 


iv. 

as  rules  and  laws  of  equal  authority  as  divine  writ,  and  which, 
like  the  I*ersian  laws,  could  not  be  altered.  Others  again  put 
perhaps  a  too  low  estimate  upon  them,  considering  them  as  a 
l)undle  of  human  traditions,  as  they  are  sometimes  called  as 
"tradiiions  of  elders,"  which  we  cannot  too  soon  forget  and 
lay  aside,  because,  they  think,  they  conflict  with  and  are  con- 
trary to  the  word  of  God,  as  it  is  written.  They  object, 
Avhen  reference  is  made  to  these  conclusions,  and  would  have 
rather  consigned  them  to  destruction  for  fear  they  might 
obtain  an  undue  influence.  We  honor  both  these  opinions,  for 
we  believe,  they  arc  founded  upon  well  intended,  though  per- 
haps mistaken  views ;  at  any  rate  we  cannot  take  sides  consci- 
entiously with  cither  of  these  two  classes,  and  beg  leave  to 
lay  here  before  our  respected  readers,  whether  they  have 
belonged  to  either  of  said  two  classes,  or  whether  they  have 
like  us  occupied  an  impartial  position,  a  few  of  our 

REFLECTIONS 

upon  the  subject,  and  we  hope  all  will  give  them  a  fair  and 
candid  consideration,  they  being  the  result  of  u  research  at 
once  deep  and  earnest  for  riearl}'  forty  years. 

1.  The  fundamental  principles  of  the  Brethren,  whether 
they  lived  in  apostolic  times  eighteen  hundred  years  ago,  or 
in  the  Middle  Ages^  during  the  prevailing  darkness  of  a  cor- 
rupted church  without  a  Bible,  or  since  the  Reformation  and 
the  art  of  Printing  had  given  the  Bible  to  gvery  one  who 
felt  a  desire  for  it,  was,  to  take  the  pure  word  of  God,  and  that 
alone,  as  the  infallible  rule  of  their  faith  and  practice. 

2.  Guided  by  this  principle,  they  rejected  every  form  of 
doctrine,  every  practice,  every  custom  and  ordinance  contrary 
to  that  divine  and  infallible  rule,  and  united  as  a  church  with 
the  sincere  object  to  follow  the  apostles'  converts  on  Pentecost : 
•■  to  continue  steadfastly  in  the  apostles'  doctrine  andfellowshi]),  >fe." 
Acts  2:42. 

o.  ]>ut,  as  in  the  days  of  the  apostles,  there  arose  teachers 
who  began  to  teach  a  difierent  doctrine,  and  thus  caused  con- 
tusion and  difliculties,  we  are  informed  how  the  apostles 
labored  for  union,  and  the  Brethren  even  in  our  days  have 
tried  to  follow  their  example,  especially  in  our  Yearly  Meet- 
ings. 


4.  Xow  in  any  question  that  is  presented,  if  there  is  an  ex- 
press word  of  God  found  to  cover  and  decide  this  question, 
of  course  we  would  do  very  wrong  to  call  such  a  decision  a 
human  tradition. 

5.  However,  there  also  may  be  raised  questions  to  which 
the  word  of  God  affords  no  direct  answer.  If  they  are  mere 
matters  of  opinion,  not  inconsistent  with  true  faith  and  moral- 
ity, brotherly  love  will  be  liberal  and  forbearing,  without  in- 
sisting on  others  to  be  of  our  opinion.  Bat  if  the  expression 
of  my  opinions  is  offensive  to  others,  brotherly  affection, 
humility  and  prudence  will  teach  me  at  once,  at  least  not  to 
give  offensa,  and  consequently  to  withhold  the  utterance  of 
offensive  opinions. 

6.  But  if  questions  are  of  a  practical  natui*e,  and  as  we  are 
to  be  of  one  mind,  and  co-workers  together,  it  becomes  neces- 
sary to  agree,  "that  there  be  no  divisions  among  you;"  and 
suppose  the  word  of  God,  and  especially  the  ISTew  Testament, 
is  silent  on  the  subject,  but  the  brethren  have  come  to  a  unani- 
mous agreement  in  the  matter,  all  one  whether  it  was  yester- 
day or  a  hundred  years  ago,  by  brethren  representing  the  whole 
fraternity  in  Yearly  Meeting,  then  such  agreement  is  binding 
upon  all,  as  the  contract  of  a  parent  or  of  a  duly  authorized 
agent  or  attorney  is  binding  upon  the  children  or  parties,  their 
heirs  and  assigns,  until  it  is  either  fultilled  or  lawfully  can- 
celled or  recalled. 

7.  In  this  light,  brethren,  let  us  look  upon  the  counsels  and 
conclusions  as  solemn  agreements  or  covenants  upon  which 
our  fathers  brake  annually  the  bread  of  communion,  and  con- 
sidered them  as  bonds  of  love,  to  bind  them  together  in  union 
of  the  spirit,  so  as  "  to  be  perfectly  joined  together  in  the  same 
mind,  and  in  the  same  judgment;"  and  on  the  other  hand, 
they  considered  those  who  would  act  contrary  to  these  articles 
of  agreement  as  disturbers  of  the  peace  of  the  church,  and 
covenant  breakers,  whom  they  could  not  fellov/ship,  unless 
they  repented  indeed. 

Such,  my  beloved  brethren  in  the  Lord,  are  our  simple 
views  of  the  Minutes  of  our  Yearly  Meeting.  They  are  not 
laws  and  rules  made  and  enacted  b}-  some  legislative  autboritv 
for  the  government  of  others,  because  we  believe  Christ  to  be 
our  onlv  legislator  and  law2;ivcr,  and  his  laws,  contained  in 


vi. 

the  N"evv  Testament,  are  perfect  laws,  needing  neither  addition 
nor  amendments,  but  nothing  more  than  to  be  properly 
understood  and  faithfully  applied.  Oh,  my  brethren  beloved, 
let  us  thank  God  daily  for  that  perfect  law  of  Christ,  which 
we  have,  and  let  us  try  to  be  as  faithful,  as  our  brethren  in 
times  past  tried  to  be  faithful,  in  examining  and  obeying  that 
perfect  hxw,  and  setting  forth  in  those  Minutes  a  practical 
comment  of  this  same  law — the  New  Testament. 

Neither  can  we,  call  those  Minutes  mere  traditions  of  men, 
in  the  sense  of  vain  traditions,  which  the  Saviour  condemned, 
because  Ihey,  the  Pharisees,  "transgressed  the  command- 
ments of  God  by  their  traditions."  Having  said  something 
on  the  subject  of  "  Traditions"  in  the  body  of  this  work,  we 
refrain  from  saying  more  here,  and  refer  the  dear  reader  to 
that  article  on  page  179,  and  reference  is  thei*e  made  to  2 
Thess.  2:15,  and  3:6,  and  1  Cor.  11:2,  where  the  observ- 
ance of  a  difierent  kind  of  traditions  is  earnestly  recommend- 
ed not  only,  but  strongly  inculcated  and  commanded.  Let 
us,  dear  brethren,  properly  distinguish  between  traditions  of 
Pharisaic  Elders,  which  would  make  void  the  law  ot  God, 
and  between  traditions  of  our  Christian  Elders,  which  only 
tend  to  the  more  perfect  obedience  of  the  law  of  Christ;  prove 
all  things  by  that  law,  and  we  will  not  be  led  astray  by  tra- 
ditions. 

Having  said  here  what  our  Minutes,  given  in  this  work,  are 
not;  that  is,  neither  laws,  nor  vain  traditions,  we  may  be 
asked  again,  what  they  really  are  in  our  humble  estimation  ; 
and  though  we  have  intimated  already  more  than  once  what 
we  understood  by  them,  we  will  try  once  more  to  elucidate 
and  illustrate  our  simple  ideas  more  fully.  As  in  a  judicial 
court  there  ar6  judges,  lawyers,  the  contending  parties,  the 
witnesses,  and  all  the  people  that  choose  to  attend,  yet  none 
of  these  parties,  or  all  together,  can  bring  in  a  verdict,  but 
the  twelve  men  specially  selected,  and  called  the  Jury  ;  so  in 
the  church  of  Christ  none  but  those  wl.o  are  deemed  to  be 
impartial  (we  think,)  will  be  able  to  give  a  true  "Verdict," 
and  such  we  deem  the  conclusions  of  our  Yearly  Meetings. 
Or,  as  when  parties  make  an  agreement,  by  which  they  are 
mutually  bound  to  perform  certain  express  conditions,  not 
only  they,  but  their  heirs  and  assigns,  are  bound  to  observe 


tlie  conditions  in  order  to  enjoy  its  benefits — so  in  the  cluirch 
of  Christ,  the  brethren  in  Yearly  Meeting  assembled,  agree- 
ing on  any  point,  bind  not  only  tbemselves,  but  those  wbo 
sent  them,  nntil  released  in  the  same  manner.  Or,  as  parties 
who  have  been  at  war  with  each  other,  in  order  to  bring  about 
a  reconciliation,  a  treaty  of  peace  is  drawn,  and  signed,  and 
confirmed,  in  which  the  conditions  to  be  observed  by  each 
party  are  stated  ; — so  when  a  party  in  the  church  of  Christ  has 
become  estranged,  and  desires  reconciliation,  in  such  case  the 
terms  might  be  called  a  treaty  of  peace,  as  in  the  former  case 
an  agreement.  In  fact,  we  may  say,  every  Yearly  Meeting 
was  a  solemn  act  of  renewing  our  covenant,  into  which  each 
one  of  us  had  entered,  when  we  made  a  public  confession 
of  our  faith,  renouncing  Satan,  the  world,  and  all  its  sipful 
ways,  and  covenanting  with  God  to  be  faithful  even  to  the 
end,  at  our  baptism  in  the  name  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  (ihost.  This  covenant  is  renewed  in 
every  communion  we  attend,  and,  as  to  the  whole  body  of  the 
church,  was  renewed  at  every  Annual  Meeting  by  the  articles 
agreed  on,  signed  and  sealed  under  the  most  solemn  sanction 
of  the  divine  presence,  which  had  been  sought  by  the  most 
humble  prayer  of  all  the  faithful,  and  by  the  influence  of  the 
Holy  Spirit  had  again  become  united  and  "joined  together 
in  the  same  mind,  and  in  the  same  judgment," — and  by 
celebrating  a  lovefeast,  and  partaking  of  the  emblems  of  a 
Saviour's  dying  love,  fear,  and  every  erroneous,  dividing  and 
sinful  sentiment  was  cast  out  by  perfect  love  in  every  pious 
heart  present.  Would  to  God  this  latter  feature  of  our 
Annual  Meetings  was  restored  again  in  these  our  days  ! ! 

Finally,  brethren,  after  cautioning  you  thus  to  prove  all 
things  by  the  infallible  test  of  the  word  of  God,  and  asking 
pardon  for  anything  amiss  in  this  work,  owing  to  oar  own 
shortsightedness  or  shortcoming,  and  particularly  for  not 
having  been  able  to  give  at  this  time  the  "Appendix"  often 
referred  to  in  this  work,  on  account  of  continued  failing- 
health  (and  even  not  beisg  able  to  promise  any  thing  further 
than  this,  that  if  the  Lord  would  please  to  restore  to  us  such 
a  measure  of  health,  that  we  could  revise  this  work,  and  "  set 
in  order  the  things  that  are  wanting"  in  this  respect,  we 
would  with  His  help  try  to  do  so,  and  if  possible  without 


viii. 


further  expense  to  our  subscribers) ;  feeling  every  day  more 
sensibly  our  approach  to  our  dissolution,  and  we  hope  and 
trust  to  that  home  which  our  Saviour  has  prepared  for  us, 
scarcely  hoping  to  see  our  beloved  brethren  any  more  in  the 
flesh,  that  live  away  at  au}^  distance,  but  still  rejoicing  in  the 
lively  hope  of  once  meeting  where  there  shall  be  no  parting 
any  more  forever, — with  all  these  solemn  feelings  and  im- 
pressions we  bid  our  readers  the  kindest  "Farewell."  May 
the  Lord,  his  wisdom  and  love  be  with  us  all.  Amen. 


■\Vrlttcn  in  June,  186(. 


THE 


BRETHREN'S  ENCYCLOPEDIA. 


ACKNOWLEDGMENT,  or  confession  in  case  of  a  member  commit- 
ting a  public  fault  or  ofience. 

The  discrin-.ination  between  a  public  fault  or  offence  and  a  public  crime,  is 
not  as  distinctly  stated  in  the  following  cases  as  might  be  desirable,  but  prob- 
ably will  be  in  their  proper  place. 

At  the  yearly  meeting  on  Blackwater,  Va.,  in  1797,  "  it  was  concluded 
in  union,  that  when  a  brother  or  sister  should  commit  a  fault  which  was 
not  between  brother  and  brother,  but  public  before  the  world,  the  church 
is  to  investigate  the  case,  and  if  the  fault  was  not  so  criminal  as  to  com- 
pel the  church  to  cut  him  off  entirely,  according  to  the  word  of  the  Lord, 
and  the  failing  member  sees  it  and  is  sorry  for  his  sin,  then  he  should 
make  a  public  acknowledgment  in  the  presence  of  the  believers  and  the 
unbelieving.  But  if  he  should  harden  his  heart,  and  would  not  obey  the 
counsel  of  the  church,  then  members  could  not  have  communion  with 
such  until  the  time  when  he  becomes  willing  to  acknowledge  and  to  obey." 

At  the  yearly  meeting  in  Morrison's  Cove,  1S25,  the  question  was  pre- 
sented, "  In  case  members  commit  a  public  fault  for  which  an  acknowledg- 
ment is  required,  should  it  be  made  publicly,  or  only  before  the  church? 
It  was  considered,  in  case  the  transgression  was  made  without  the  ch;irch, 
and  is  deemed  by  the  world  a  fault,  and  the  transgressor  should  feel  in 
himself  urged  to  it  (to  make  a  public  confession),  in  such  case  it  might 
be  good  ;  but  if  it  should  be  something  that  is  not  deemed  a  transgres- 
sion by  the  world,  and  the  conviction  were  not  truly  born  from  within  or 
from  the  heart,  then  it  would  be  no  light  before  the  world,  and  it  would 
be  better  done  before  the  membership." 

At  the  Y.  M.  1844,  the  following  query  came  up,  and  was  answered  as 
follows:  "Art  12.  How  is  it  considered,  if  a  member  makes  an  open 
transgression,  and  refuses  to  come  before  the  church  to  acknowledge  it, 
though  he  declares  his  willingness  to  make  acknowledgment  before  some 
brethren  ?  It  was  considered,  that  such  private  confession  could  not  be 
deemed  sufficient,  since  the  word  says,  1  Tim.  5  :  20,  *  Them  that  sin, 
rebuke  before  all,  that  others  also  may  fear.'  " 
1 


2 


ACKNOWLEDGMENT. 


We  cannot  refrain  from  inserting  the  following  letter  treating  on  the 
same  subject : 

Rockingham,  Va.,  March  6,  1833. 
*  *  *  "  Now  to  come  to  your  questions,  whether  we  might  require  of 
a  member  an  acknowledgment  in  public  meeting  according  to  the  gospel 
and  the  Brethren's  order  ?  According  to  the  old  Brethren's  order  as 
they  kept  house  forty  years  ago,  we  might  do  so,  but  since  we  were  help- 
ing to  keep  house,  we  have  not  required  so  much  of  a  member,  because 
we  have  no  plain  word  in  the  Scripture  for  it.  Paul  says,  1  Tim.  5 :  20, 
'  Them  that  sin,  rebuke  before  all,  that  others  also  may  fear.'  This  is  a 
good  evidence  for  a  public  rebuke  before  the  whole  membership,  and 
further  we  cannot  under.stand  it.  We  read  in  Numbers  5:  6,  'When 
a  man  or  woman  shall  commit  any  sin  that  men  commit,  to  do  a  trespass 
against  the  Lord,  and  that  person  be  guilty,  then  they  shall  confess  their 
sin  which  they  have  done,  and  he  shall  recompense  his  trespass,  &c.' 
And  Lev.  6  :  5  we  find,  '  that  he  had  to  make  restoration  first,  and  then 
to  bring  his  trespass-oficring  unto  the  priest,  and  the  priest  had  to  make 
an  atonement  for  him  before  the  Lord.'  Now  says  Paul,  '  Whatsoever 
things  were  written  aforetime,  were  written  for  our  learning;'  and  again 
it  is  said,  '  If  it  be  possible,  as  much  as  lieth  in  you,  live  peaceably  with 
all  men.'  Rom.  12  :  18,  and  15  :  4.  Again,  *  Follow  peace  with  all  men, 
and  holiness,  without  which  no  man  shall  see  the  Lord.'  Heb.  12  :  14. 
'  Now  it  seems  to  be  quite  plain,  that  when  a  brother  commits  a  fault,  or 
wrongs  his  neighbor,  whether  he  is  a  member  or  not,  he  should  first  go 
with  some  brethren  to  the  one  he  ofiended,  and  be  reconciled  with  him, 
and  then  come  to  the  church,  and  bring  his  trespass-offering,  such  as 
David  says,  Psalms  51  :  17,  '  The  sacrifices  of  God  are  a  broken  spirit; 
a  broken  and  a  contrite  heart,  0  God,  thou  wilt  not  despise ;'  that  is,  a  re- 
penting and  humble  heart  he  should  bring  to  the  church,  and  then  the 
church  can  forgive  him,  as  the  Saviour  had  said  to  his  disciples,  John 
20  :  23,  '  Whosesoever  sins  ye  remit,  they  are  remitted  unto  them ;  and 
whosesoever  sins  ye  retain,  they  are  retained.'  Now  we  must  believe 
that  the  Saviour  meant  here  the  church,  as  he  said  to  Peter,  Matt.  16 : 
18,  '  Upon  this  rock  I  will  build  my  church,  and  the  gates  of  hell  shall 
not  prevail  against  it.  And  I  will  give  unto  thee  the  keys  of  the  kingdom 
of  heaven  ;  and  whatsoever  thou  shalt  bind  on  earth  shall  be  bound  in 
heaven ;  and  whatsoever  thou  shalt  loose  on  earth  shall  be  loosed  in  heaven.' 
This  key  is  what  we  read  of  in  Matt.  18 :  17,  'If  he  neglect  to  hear  the 
church,  let  him  be  unto  thee  as  an  heathen  man  and  a  publican.'  How- 
ever, we  have  to  be  very  careful  to  do  to  any  one  neither  too  much  nor  too 
little.  In  Matt.  23 :  23,  the  Saviour  accuses  the  Pharisees  to  have 
'omitted  the  weightier  matters  of  the  law,  judgment,  mercy  and  faith.' 
Now  we  read  in  Lev.  5:5,  '  If  a  soul  has  sinned,  thou£;h  not  against 
his  fellow  man,  he  shall  confess  that  he  has  sinned,  and  shall  bring  his 
trespass-ofi'ering  unto  the  priest  (v.  8);  and  the  priest  shall  make  an 


ADMITTING  STRANGERS. 


3 


atonement  for  him,  &c.'  (v.  10.)  From  this  we  learn  that  when  a  member 
has  oflFended  against  God  and  the  truth,  it  is  his  duty  to  come  to  the 
church,  &c.;  for  Peter  says  to  the  believers,  '  Ye  are  a  royal  priesthood 
(1  Peter  2:9);  and  Paul  says,  '  If  I  forgave  anything,  I  forgave  it  in 
the  person  of  Christ.'  From  this  it  is  very  clear,  that  when  a  church  is 
keeping  house  right  carefully,  and  upon  true  contrition  and  confession 
forgives  a  member,  such  will  also  be  reconciled  through  Christ,  the  true 
High-priest,  before  God  the  heavenly  Father.  But  if  a  member  were  not 
truly  repenting,  it  might  be  as  we  read,  Lev.  13  :  28,  that  when  the 
priest  had  pronounced  one  dean,  and  it  had  still  continued  to  spread, 
then  the  priest  had  still  to  pronounce  him  unclean,  because  it  was  lepro- 
sy. Just  so  it  may  happen  with  a  member ;  if  he  would  continue  in  his 
old  sinful  course,  the  church  would  be  compelled  at  last  to  put  him  with- 
out the  camp,  as  the  children  of  Israel  had  to  do  with  all  the  leprous, 
else  the  whole  church  might  fall  into  guilt.  The  Saviour  says,  Lake  12  : 
42,  '  Who  then  is  that  faithful  and  wise  steward,  whom  his  lord  shall 
make  ruler  over  his  household,  to  give  them  their  portion  of  meat  in  due 
season  ?'    Let  this  suffice  on  this  point." 

Two  remarks  we  feel  to  make  before  w°  close  this  article.  First.  When  we 
compare  the  above  counsels  carefully,  we  find  that  our  brethren  always  endeavor- 
ed to  understand  and  carry  out  the  word  and  will  of  God,  according  to  the  best 
light  they  had  at  the  time;  and  so  far  from  following  blindly  the  views  of  their 
forefathers,  as  we  are  sometimes  accused,  they  thought  and  acted  for  themselves, 
and  felt  free  to  pursue  another  course,  if  it  seemed  to  them  more  in  consonance 
with  the  word  of  God. 

Our  second  remark  is,  that  perhaps  it  would  be  desirable  by  some,  that  our 
old  brethren  should  have  clearly  defined  what  kind  of  sins  can  be  remitted  by 
the  church  upon  an  acknowledgment  or  confession,  and  which  could  not  be  re- 
mitted, or  rather  must  be  retained,  according  to  John  20  :  23.  From  this  very 
passage  it  is  plainly  to  be  seen  that  there  are  some  sins  which  can  be  remitted 
upon  a  confession  or  acknowledgment,  and  again  other  sins  which  the  church 
cannot  remit,  but  must  retain  even  when  confessed  or  acknowledged  ;  but  we 
must  look  elsewhere  in  the  word  of  God  for  instructions  about  those  different  sins. 
To  that  word  of  God  our  old  brethren  always  referred  us,  and  in  it  they  believed 
we  could  find  all  the  necessary  light  and  instruction  for  keeping  house  in  the 
church  of  God.  They  pointed  us  to  Matt.  18  :  15-18,  as  the  divine  rule  for  deal- 
ing with  simple  trespassers,  and  to  1  Cor.  5,  as  containing  the  law  for  those  who 
had  committed  crimes,  though  at  first  in  their  simplicity  they  did  not  discrimi- 
nate so  fully  between  the  two  ordinances,  and  dealt  with  transgressors  of  the 
first  class  as  rigorously  as  with  those  of  tbe  second. 

Finally,  let  it  be  observed,  that  no  bare  acknowledgment  or  confession  of  hnv- 
ing  done  wrong  would  be  deemed  sufficient,  unless  it  was  acf  ompanied  by  a  will- 
ingness to  repair  that  wrong  to  the  extent  of  our  ability,  or  at  least  as  far  as  the 
church  may  require  of  us. 

ADMITTING  STRANGERS  (not  members)  to  our  church  councils. 

It  would  seem  necessary  to  say  a  few  words  in  explanation  to  those  who  may 
read  the  following,  not  being  fully  acquainted  with  our  peculiarities.  In  most 
denominations  a  church  council  meeting  means  only  the  meeting  of  the  church 
officers  for  the  transaction  of  the  church  business.  In  such  meetings  no  one, 
even  no  private  member  of  the  same  church,  is  admitted,  or  will  ask  admittance 
without  being  specially  invited.  But  the  case  is  different  with  us.  It  is  not  only 
the  privilege,  but  also  the  duty  of  every  member  to  attend  church  council, 
whether  official  or  private,  male  or  female,  and  to  assist  in  transacting  business. 
Friends,  seeing  our  members  going  to  meeting,  and  being  at  leisure,  may  come 
also  by  mistake,  expecting  preaching.    Husbands,  whose  wives  are  members, 


4      ADMITTING  STRANGE  MINISTERS— TESTIMONY. 


maybe  induced  by  kindness  to  convey  and  accompany  their  companions  to  meet- 
ing, even  if  they  are  informed  of  its  peculiar  character.  Some  may  come  moved 
by  curiosity  or  other  motives,  but  all  feel  more  or  less  mortified  and  offended 
when  requested  to  withdraw.  The  reluctance  of  brethren  to  give  that  of- 
fence was  the  origin  of  the  query  following,  we  suppose. 

At  the  yearly  meeting  in  Ohio,  1822,  the  question  was  presented, 
whether  such  as  were  not  members  could  be  present  in  our  church- 
councils,  and  the  answer  was,  "  Considered,  as  it  was  at  all  times  consid- 
ered, that  it  could  not  be  allowed." 

At  the  special  yearly  meeting  in  Indiana,  1845,  question  6  was, 
'  ■  Whether  in  a  council  meeting  of  the  church  the  gospel  will  allow  such 
as  are  no  members  to  be  admitted  V  and  the  answer  was,  Considered, 
that  inasmuch  as  our  Saviour  directs  us.  Matt.  18,  the  course  we  are  to 
take  with  an  offending  brother,  to  tell  it  in  the  last  step  unto  (he  church, 
it  seemed  to  be  obvious  by  (or  in)  the  gospel,  that  those  who  do  not  be- 
long tg  the  church  ought  not  to  be  in  council. 

ADMITTING  STRANGE  MINISTERS  (not  brethren,  but  from  other 
denominations,)  to  preach  in  our  meetings. 

At  a  special  meeting  in  Tennessee,  1846,  query  5  was,  "  Whether  we 
should  give  liberty  to  preachers  of  other  denominations  to  speak  in  our 
stated  meetings  ?  Considered,  that  it  could  not  be  allowed  according  to 
the  gospel.    See  John's  2d  Epistle,  verses  9  and  10." 

At  the  Y.  M.  1849.  Art  18.  reads  thus  :  "Whether  it  is  advisable  to 
give  preachers  of  other  denominations  privilege  to  speak  at  our  regularly 
appointed  meetings  ?    The  answer  was,  Considered,  it  is  not  advisable." 

ADMITTING  TESTIMONY  from  strangers  or  outsiders. 

Y.  M.  1841.  Art.  6.  "  Whether  members  may  be  brought  before  the 
council  of  the  church,  and  be  judged  for  a  crime,  only  on  testimony  from 
without,  i.  e.  from  persons  that  are  not  members  of  the  church  ?  Answer. 
Considered,  that  when  there  is  some  report  abroad  of  a  brother  walking 
disorderly,  or  having  committed  a  crime,  it  is  the  duty  of  the  church  to 
send  some  brethren  to  the  place  where  the  report  has  originated,  to  in- 
vestigate the  matter.  If  noffcing  be.  found  establishing  the  charge,  and 
the  (accused)  member  denying  the  same  after  a  close  examination,  no- 
thing more  can  be  done.  However,  if  there  should  be  created  some 
suspicion  in  the  members  by  the  general  conduct  of  the  accused,  the 
church  may  advise  such  a  member  not  to  approach  the  Lord's  table  until 
the  matter  is  cleared  up  to  the  satisfaction  of  the  church.  But  to  dis- 
own entirely  a  member  on  testimony  only  from  without,  was  not  consid- 
ered right  and  just  according  to  the  .gospel." 

Y.  M.  1845.  Art.  9.  How  is  it  considered,  if  brethren  are  accused 
by  the  mouths  of  two  or  three  witnesses  of  honest,  moral  character,  but 
not  being  members,  and  their  testimony  against  those  members  agrees, 
that  they  were  guilty  of  drunkenness  or  any  other  crime,  and  the  church 


ADULTERY. 


5 


has  cause  to  believe  such  testimony  from  other  circumstances,  but  the 
brethren  so  accused  deny  the, charge  ?  Considered,  as  in  the  year  1841, 
Art.  6,  that  such  members  might  be  advised  not  to  approach  the  Lord's 
table  until  the  matter  is  cleared  up  to  the  satisfaction  of  the  church  ;  but 
to  judge  a  brother  on  testimony  from  without  alone,  and  without  his  own 
confession,  would  not  be  just,  according  to  the  gospel. 

ADULTERY. 

By  Ibis  word  the  Brethren,  understand  not  only  those  gross  acts  of  violation 
of  the  marriage  vow,  which  even  the  world  condemns,  but  also  those  acts  as  de- 
fined by  our  Saviour  in  Matt.  19  :  9,  Luke  IG :  18,  &c. 

Y.  M.  1797.  The  case  Avas  presented  of  married  people  separating 
from  one  another,  and  then  the  one  party  marrying  again,  thus  commit- 
ting adultery.  Afterward  the  other  party  also  marries  again,  and  then 
the  latter  comes  to  the  church,  and  desires  to  be  received  by  baptism  as 
a  member  in  the  church,  and  it  was  considered,  that  if  the  chu£ch  was 
agreed,  and  the  applicant  should  heartily  repent,  confess  and  acknow- 
ledge the  fault  (and  especially  if  the  first  companion  would  be  dead  by 
this  time),  we  might  include  such  person  within  the  (bounds  of  the) 
mercy  and  merits  of  Jesus,  and  receive  as  a  member  by  baptism. 

Y.  31.  1812.  Another  case  was  presented  of  a  woman  who  was  de- 
serted by  her  husband,  and  after  being  informed  that  he  was  dead,  she 
married  again;  but  the  information  proved  to  be  untrue;  her  first  husband 
made  his  appearance  again,  but  without  calling  or  claiming  her  he  went 
away  the  second  time,  and  now  he  is  said  again  to  be  dead,  and  she 
(the  woman)  now  makes  application  to  be  received  into  the  church.  The 
brethren  decided  that  it  could  not  be  done  according  to  the  word  of 
God_  until  there  is  evidence  that  her  first  husband  be  dead,  and  then  only 
she  might  be  received  upon  true  repentance  and  confession. 

Y.  M.  1819.  In  a  similar  case  of  a  woman  marrying  a  man  who  had 
left  his  wife,  both  were  considered  adulterers  while  that  first  wife  lives, 
according  to  the  declaration  of  the  Apostle  Paul,  Rom.  7  :  2,  3  ;  and 
that  the  church  could  not  receive  them  as  members,  until  the  first  mar- 
riage was  dissolved  by  death,  and  then  only  upon  heartfelt  sorrow  and 
repentance.  But  if  those  who  are  in  suA  condition  would  for  the  sake 
of  God  (and  their  salvation)  firmly  resolve,  and  actually  (endeavor  to) 
live  separate  (and  apart  from  each  other),  with  godly  sorrow  for  their  for- 
mer transgression,  they  might  find  grace  and  be  reconciled  with  God 
(through  Christ). 

Special  Y.  M.  Miami,  1822.  Art.  7.  With  regard  to  persons  who  live 
in  adultery,  it  was  considered,  that  they  could  not  be  received  into  the 
church  as  long  as  they  live  in  such  condition. 

Y.  M.  1842.  Art.  8.  "  Whether  a  person,  who  was  married,  and 
whose  partner  broke  the  marriage  vow  by  fornication,  may  marry  again 
according  to  the  gospel,  after  obtaining  a  bill  of  divorce  '!  Considered, 
that  according  to  the  word  of  God  (Matt.  5  :  31,  32,  and  19 :  3-10 ;  Mark 


6 


ADULTERY. 


10  :  2-12  ;  Luke  16  :  IS,  and  1st  Cor.  7  :  10,  11,  39),  a  person  cannot 
n;arry  again  while  the  first  companion  lives,  and  that  the  gospel  consid- 
ers (declares)  not  only  the  person  that  would  marry  again  after  heing 
divorced,  Lut  also  the  person  who  would  marry  the  divorced  party,  as 
adulterers." 

Y.  M.  1850.  Art.  12.  In  a  similar  case  it  was  "  considered,  that  such 
persons  should  not  he  received  in  the  church  under  such  circumstances, 
and  that  the  brethren  who  received  them  have  erred,  and  should  make  ac- 
knowledgments before  the  church  in  order  to  the  reconciliation  of  the 
brethren  who  have  been  grieved  at  (by)  their  proceedings." 

Y.  M.  1856.  Art.  18.  "  How  are  we  to  hold  a  brother  and  sister,  who 
lived  together  for  some  years  in  lawful  matrimony,  but  not  very  agreea- 
bly, and  now  they  are  separated,  the  brother  being  with  his  children  in 
Iowa,  and  the  sister  with  her  friends  in  Ohio  ?  Answer. — The  church, 
or  churches,  where  such  members  lived,  should  investigate  the  matter, 
and  judge  according  to  the  gospel  and  the  circumstances  or  facts  in  the 
case,  in  the  fear  of  the  Lord." 

Same  Y.  M.  Art.  24.  "  If  a  man  shall  put  away  his  wife  for  the  cause 
of  fornication,  procuring  a  bill  of  divorcement  and  marrying  another,  has 
he  committed  the  sin  of  adultery,  or  could  he  be  received  into  the  church, 
all  the  parties  still  living,  if  he  in  all  other  respects  brings  forth  fruits 
meet  for  repentance  ?    Referred  to  next  yearly  meeting.'' 

Y.  M.  1857.  Art.  8.  "  The  24th  query  on  the  minutes  of  1856  being 
■brought  forward  (again),  it  was  concluded  best  for  such  churches  as  have 
occasion  to  act  on  such  cases,  to  act  in  the  fear  of  the  Lord,  according  to 
their  knowledge  of  the  cases  (and  of  course,  according  to  the  word  of  the 
Lord)." 

Y.  M.  1858.  Art.  7.  "  What  is  to  be  done,  when  a  man  has  put  away 
his  wife  for  the  cause  of  adultery,  and  obtaining  a  bill  of  divorcement, 
marries  again ;  the  churdh  not  knowing  of  this,  nor  he  that  the  church 
disallows  of  such,  for  some  two  years  after  he  has  become  a  member '{ 
Answer. — We  have  not  light  enough  at  present  to  give  any  advice  dif- 
ferent from  what  the  brethren  have  formerly  given." 

Same  Y.  M.  Art.  46.  "  Shbuld  the  church  receive  a  person  that  has 
been  living  in  a  state  of  matrimony  awhile  and  apparently  did  not  live 
in  peace,  then  leaving  his  companion  gets  married  to  another  one,  and 
after  some  time  leaving  the  second  one  for  the  same  reason  he  left  the 
first,  and  while  his  first  companion  was  yet  living  ?  Considered,  that 
according  to  the  gospel  such  a  person  should  not  be  received  into  the 
church." 

Y.  M.  1859.  Art.  17.  "  A  man's  wife  leaves  him  for  no  just  cause, 
and  she  then  obtains  a  bill  of  divorcement ;  after  this  she  marries  an- 
other man.  And  then  in  consequence  of  this  the  (first)  husband  (thus)  left 
and  divorced  (by  the  action  of  his  wife),  also  marries  another  woman 
after  some  time,  with  whom  he  is  living.    And  he  having  become  con- 


ADVANCING  BRETHREN. 


7 


vinced  of  the  truth,  has  made  applicatioa  for  baptism.  Can  he  be  re- 
ceived into  the  church  ?  Answer. — We  think  he  cannot  while  living 
with  the  last  woman  as  a  husband.    See  1st  Cor.  7 ;  10,  11." 

Same  Y.  M.  Art.  21.  "  A  man  marries  his  uncle's  wife  (widow),  but 
afterward  thinks  he  discovers  it  forbidden  in  Lev.  18  :  14,  and  20  :  20, 
and  separates  from  her.  He  then  marries  another  woman.  He  now  de- 
sires to  hi  received  into  the  church.  Can  he  be  received,  as  the  first 
woman  is  still  living,  and  in  a  married  connection  with  another  man  ? 
Answer. — According  to  the  civil  law  the  first  marriage  would  be  consid- 
ered lawful,  and,  consequently,  the  second  marriage  is  contrary  to  the 
gospel,  and  he  cannot  therefore  be  received  into  the  church  by  baptism 
while  he  and  the  woman  with  whom  he  is  living  are  living  together  in 
the  relation  of  man  and  wife." 

Y.  31.  1862.  Art.  3.  If  a  sister  is  married  to  a  man,  who,  after  living 
with  her  awhile,  leaves  her,  and  she,  not  hearing  from  him  for  several 
years,  marries  again,  can  she  be  held  as  a  member  ?  Answer. — No;  she 
could  not  be  held  as  a  member. 

Same  Y.  M.  Art.  28.  "  Can  the  church  hold  in  fellowship  persons 
living  as  husband  and  wife,  while  the  husband's  former  wife  is  still  liv- 
ing, from  whom  he  was  divorced,  but  not  for  the  cause  of  fornication  ? 
Answer. — We  consider,  according  to  Matt.  19:  0,  that  the  church  cannot 
hold  such  in  fellowship." 

ADVANCING  BRETHREN  IN  THE  MINISTKY  — (see  also  the 
articles  of  "  Choice  for  Minkters"  and  "  Ministers,"  &c.) 

As  our  Saviour,  when  he  deemed  it  necessary  and  expedient  to  call  men  to  his 
assistance  for  the  worli  he  came  from  heaven  to  accomplish,  did  not  go  to  Jetu- 
s«lem,  to  the  schools  of  those  learned  iu  the  law,  nor  to  the  sect-i  of  the  Bad- 
d'.icees  or  Pharisees,  but  made  his  selection  from  among  his  own  follower.^;;  so  it 
is  a  settled  principle  among  the  Brethren,  when  in  any  particular  church  the  want 
of  assistance  in  the  ministry  is  felt,  not  to  go  to  any  high  school,  university  or 
theological  seminary,  or  even  outside  of  that  particular  church,  but  there,  from 
among  themselves,  under  the  counsel  and  direction  of  experienced  elders,  and 
more  particularly  under  the  guidance  of  the  Holy  Spirit,  make  a  selection.  And 
as  Christ  did  not  all  at  once  entrust  his  disciples  with  the  full  powers  of  the  min- 
istry, but  kept  them  for  years  under  his  own  personal  direction  and  instruction, 
more  as  disciples  and  learners  than  as  teachers,  so  the  Brethren  try  to  follow 
his  example,  laying  no  greater  burden  on  their  newly  elected  ministers  than  they 
cau  bear,  who  perhaps  before  their  election  had  never  thought  of  such  a  thing. 
Hence  such  bre;hreu  are  simply  entrusted  with  the  word,  and  if  they,  after  a 
shorter  or  longer  trial,  have  proved  themselves  humble,  faithlul  and  useful,  they 
are,  by  counsel  of  the  church,  advanced  to  the  administration  of  the  holy  ordi- 
nances of  the  Lord.  And  if  in  course  of  time  the  elder  ministers  have  been  re- 
moved, such  of  the  second  degree  may  be  advanced  by  the  unanimous  voice  of 
the  church,  and  may  take  their  places  as  rulers  and  overseers  of  the  flock. 

Y.  M.  1848.  Art  7.  How  to  make  arrangements  that  in  every  church 
brethren  be  authorized  to  baptize  and  serve  at  communion  tables  ?  Con- 
sidered, to  leave  it  to  the  judgment  of  the  churches,  with  the  advice  of 
neighboring  ordained  elders,  whether  they  think  it  necessary  and  expe- 
dient. 

Y.  M.  1850.    Art.  19.  Whether  it  would  be  agreeable  to  the  order  ot 


8 


ALMS  COLLECTINa. 


tlio  cliurcli,  where  there  is  a  bishop  and  two  or  rcore  teaching  brethren 
in  one  arm  of  the  church,  to  elect  a  (second)  bishop  without  the  consent 
of  tlie  churcli '{  Considered  necessary  by  all  means  to  have  the  voice 
(and  consent)  of  the  church  in  such  cases. 

Y.  M.  1856.  Art.  20.  Is  it  the  rule  and  order  among  the  Brethren 
to  forward  a  brother  to  baptize  at  the  same  time  he  is  put  into  the  minis- 
try ?    Answer. — No. 

Y.  M.  1858.  Art.  19.  What  is  the  ancient  and  established  order  of 
the  Brethren  in  advancing  speakers  to  the  second  degree  of  office  ?  Are 
they  received  with  hand  and  kiss  ?  Considered,  that  the  proper  way  is  to 
receive  them  with  hand  and  kiss. 

ALMS  COLLECTL\G. 

Y.  M.  1788.  Resolved  unanimously,  that  hereafter  no  member  of  the 
church,  whether  brother  or  sister,  under  no  pretext  whatever,  should  go 
from  church  to  church,  or  from  house  to  house,  to  collect  alms ;  but  where 
there  is  any  want  or  distress  of  a  member  (greater  than  the  church  to 
which  he  or  she  belongs  is  able  to  relieve),  the  church  shall  state  the 
case  in  writing,  and  send  it  to  the  next  church,  if  necessary  by  the 
member  himself,  and  if  in  that  church  full  relief  could  not  be  obtained, 
the  writing  should  be  renewed  until  relief  is  accomplished,  if  even  it 
were  necessary  to  call  upon  all  the  churches.  And  we  deem  it  proper 
that  every  church  should  state  on  the  writing  how  much  is  yet  lacking. 

Y.  M.  1793.  Inasmuch  as  God  has  commanded  his  ancient  people 
Israel  by  Closes,  and  said,  "  There  shall  be  no  beggar  among  you  (Ger- 
man translation),  for  the  Lord  shall  greatly  bless  thee  in  the  land  which 
the  Lord  thy  God  giveth  thee  for  an  inheritance  to  possess  it,  &c."  Deut. 
15 :  4.  And  says  further,  "  If  there  be  among  you  a  poor  man  of  thy 
brethren  within  any  of  thy  gates  in  thy  land  which  the  Lord  thy  God 
giveth  thee,  thou  shall  not  harden  thy  heart,  nor  shut  thy  hand  from  thy 
poor  brother.  But  thou  shalt  open  thy  hand  wide  unto  him,  and  shall 
surely  lend  him  sufficient  for  his  need,  in  that  which  he  wanteth."  And 
says  again,  "  Beware  that  there  be  not  a  thought  in  thy  wicked  heart, 
saying,  &c.  Thou  shalt  freely  give  him,  and  thy  heart  shall  not  be 
grieved  when  thou  givest  unto  him  ;  because  that  for  this  thing  the 
Lord  thy  God  shall  bless  thee  in  all  thy  works,  and  in  all  thou  puttest 
thy  hand  unto."  And  again  says,  "For  the  poor  shall  never  cease  out  of 
the  land ;  therefore  I  command  thee,  saying.  Thou  shalt  open  thy  hand 
wide  unto  thy  brother,  to  thy  poor,  and  to  thy  needy,  in  thy  land,  &c." 
Deut.  15  ;  7-11.  And  the  Apostle  James  says,  "  Hearken,  my  beloved 
brethren,  hath  not  God  chosen  the  poor  of  this  world  rich  in  faith,  and 
heirs  of  the  kingdom,  &c."  James  2  :  5.  And  inasmuch  it  has  happen- 
ed by  bad  people,  that  such  as  were  actually  poor  have  been  robbed  of 
their  gifts  by  men  going  about  and  pretending  to  be  Brethren,  have  asked 
assistance,  which  they  have  afterward  spent  in  taverns  by  drinking  and 


ANNUAL  MEETING.  9 

gambling,  now  in  order  to  prevent  such  deception,  some  years  ago  at  a 
large  meeting  in  Conestoga  it  was  resolved  unanimously,  that  hereafter  no 
member  should  go  from  church  to  church, or  from  house  to  house,  to  collect 
alms,  &C.  And  inasmuch  as  members  have  been  imposed  upon  since  in 
a  deceitful  manner,  therefore,  we  have  concluded  again  in  this  present 
great  meeting  unanimously,  that  hereafter  no  member  shall  be  allowed  to 
go  himself  to  another  church,  but  if  there  should  be  found  a  member  in 
want  or  distress,  the  overseer  in  the  church  where  such  member  lives 
is  to  hold  counsel  with  the  church  in  order  to  see  whether  they  would  re- 
lieve the  want,  and  if  so,  it  should  not  go  any  further.  But  if  not,  then 
the  overseer,  with  the  counsel  of  the  church,  should  send  a  letter  to  the 
adjoining  church  with  a  brother  of  his  church,  and  if  there  the  want  can 
be  relieved  it  shall  go  no  further.  But  if  the  want  is  not  redressed  then 
according  to  the  finding  of  that  church,  it  should  be  proceeded  in  the 
same  manner  from  that  to  the  next  church,  until  relief  is  obtained,  so 
that  our  loving  brethren  and  members,  who,  according  to  the  doctrine  of 
Paul,  are  willing  to  do  good  unto  all  men,  especially  unto  them  who  are 
of  the  household  of  faith  (Gal.  6 :  10),  may  no  longer  be  imposed  upon 
in  such  deceitful  manner.  This  is  not  to  be  understood  that  we  should 
not  do  good  also  to  those  poor  without  the  church,  &c. 

Y.  M.  1852.  Art.  18.  "  Whether  members  have  a  right  by  the  gospel 
to  go  begging  for  money  through  the  ditferent  churches  ?  Considered, 
that  they  have  no  right  according  to  the  gospel,  and  where  there  are 
poor  members  that  are  in  a  suffering  condition,  it  is  the  duty  of  the 
church  in  which  they  live  to  see  to  it,  and  to  supply  their  wants ;  and  if 
that  church  is  not  able  to  support  them,  the  church  has  a  right  to  apply  to 
the  neighboring  churches  for  help,  and  not  the  brother  that  is  in  want. 

ANNUAL  MEETING. 

This  is  an  ancient  institution,  almost  as  old  as  our  brotherhood  in  this  our  land 
America,  though  not  exactly  under  that  name  ;  or  rather,  more  correctly  speak- 
ing, it  is  an  institution  as  ancient  as  the  gospel.  It  is  a  peculiar  institution,  not 
at  all  like  the  synods,  conferences,  ecclesiastical  associations,  assemblies  or  con- 
ventions of  the  present  day  among  the  various  denominations  of  Christian  pro- 
fessors. It  is  a  highly  prized  and  cherished  institution  in  o\ir  brotherhood,  as  a  re- 
Ui^ioQ  not  only  of  ministers  and  official  members,  but  of  the  church  at  large, 
open  to  all  the  brethren  and  sisters  who  feel  disposed  and  able  to  attend  it. 
Hence  multitudes  from  far  and  near,  not  only  of  members  but  also  of  outsiders, 
come  together  on  such  occasions.  This  latter  feature  threatening  to  defeat  its 
original  object,  has  been  the  frequent  suV)ject  of  thought  and  reflection  of  earnest 
and  sober  minded  brethren,  and  has  also  been  the  cause  of  some  changes  in  con- 
ducting the  same,  heretofore  adopted,  and  still  contemplated  for  the  immediate 
futiire. 

SCRIPTURAL  FOUNDATION  OF  THE  CHURCH  AND  HER  AUTHORITY. 

When  our  Lord  and  Saviour  Jesus  Christ  had  asked  his  disciples,  Mat-.  16  :  13 
-20,  "  Whom  do  men  say  that  I,  the  Son  of  man,  am?"  they  said.  Some  (say 
that  thou  art)  .John  the  Baptist;  some,  Elias;  and  others,  Jeremias,  or  one  of 
the  prophets."  "He  saith  unto  them,  But  whom  say  ye  that  I  am.  And  Simon 
Peter  answered  and  said,  Thou  art  the  Christ  (.Messiah),  the  Son  of  the  living 
God.  And  Jesus  answered  and  said  unto  him,  Blessed  art  thou  Simon  Bar-jona: 
for  flesh  and  blood  hath  not  revealed  it  unto  thee,  but  my  Father  which  is  in 
heaven.    And  I  say  also  unto  thee,  That  thou  art  Peter  (Greek,  petros):  and  upon 


10 


ANNUAL  MEETING. 


this  rock  (Greek, ^eira,  i.  e.  not  the  man,  but  that  confession  made,)  I  will  bnild 
my  church  ;  and  the  gates  of  bell  shall  not  prevail  against  it.  And  I  will  give 
unto  thee  (ihe  disciples,  or  the  church  as  a  unity)  the  keys  of  the  kingdom  of 
heaven  :  and  whatsoever  thou  shalt  bind  on  earih  shall  be  bound  in  heaven  ; 
and  whatsoever  thou  shall  loose  on  earth  shall  be  loosed  in  heaven." 

That  this  authority  was  given  to  the  church  and  not  to  the  individual,  is  fur- 
ther evident  from  the  express  words  of  our  Saviour  on  another  occasion.  Matt. 
18 :  15-18,  where  he  gives  direction  how  a  brother  is  to  deal  with  his  brother  in 
case  of  a  private  trespass  against  him  personally,  and  says  at  last,  "Tell  it  unto 
THE  CHURCH  !"  and  adds  presendy  after,  "Whatsoever  ye  (as  forming  the  church) 
shall  bind  on  earth  shall  be  bound  in  heaven;  and  whatsoever  ye  shall  loose  on 
earth  shall  be  loosed  in  heaven." 

How  this  authority  was  exercised  not  only  toward  private  members,  but  also 
toward  the  ministers,  and  the  apostles  themselves,  even  Pet^r,  when  any  thing 
was  done  that  needed  explanation  and  seemed  to  some  wrong,  we  find  an  exam- 
ple, Acts  11  :  3.  (Please  read  all  from  the  beginning  of  the  chapter  to  v.  18.) 

But  the  example  related  Acts  15  :  l-3:i,  appeared  to  our  ancient  brethren  as 
the  main  foundation  for  holding  such  general  councils  or  annual  meetings,  and 
this  apostolic  example  was  their  avowed  pattern;  see  hereafter,  Y.  M.  1837, 
Art.  3. 

THE  ORIGIN  OF  ANNUAL  MEETINGS. 

From  our  forthcoming  History  of  the  Brethren  in  America,  which  shall  be 
published  as  soon  as  possible,  if  the  Lord  will  spare  us  yet  so  long,  we  will  find 
that  the  first  cr  mpany  of  our  Brethren,  having  arrived  in  IV 19,  almost  150  years 
ago,  held  ih^'n  first  love  feast  in  Germantown,  Pa.,  on  Chris'mas-day,  December 
25,  1723,  and  previous  to  this,  we  are  informed,  "  they  had  important  woik.  They 
remembered  difficulties,  which  had  occurred  in  Crefeld  (Germany;  already.  They 
were  indeed  a  branch  of  a  churchy  but  not  yet  a  church  (sulRciently  orgacized  and 
established)  that  could  assume  (the  authority)  to  administer  the  sacraments  (ordi- 
nances). But  the  chief  difficulty  was,  that  there  weie  still  differences  among  them- 
selves, and  they  only  of  lale  had  commenced  to  come  together.  After  all  these  difficul- 
ties had  been  worked  through  in  the  spirit,  th  y  at  last  agreed  to  gratify  them  (the  new 
converts,  who  desired  baptism  and  being  received  into  fellowship,  and  also  to 
hold  the  love  feast)."  So  then  we  have  a  record  not  only  of  t'le  first  church  visit, 
the  first  meeting  for  public  worship,  the  first  baptism  and  the  first  love  feast, 
but  also  of  the  first  council  meeting,  and  in  fact  the  first  general  council  or 
yearly  meeting  ever  held  in  this  country;  and  it  is  presumable  that  the  love  feasts 
were  connected  and  j)receded  by  such  council  meetings  the  day  before  love 
feast,  and  that  these  council  meetings  being  attended  by  members  and  ministers 
from  every  church,  were  sufficient  for  every  purpose  during  the  first  thirty  or 
forty  ye.irs,  while  the  churches  were  confined  at  first  within  a  territory  bordered 
only  by  the  Delaware  river  on  the  east  and  the  Schuylkill  on  the  west,  and  at  a 
later  date  by  the  Susquehanna  on  the  west.  But  as  the  churches  multiplied, 
and  extended  into  New  Jersey  on  the  east  and  beyond  the  Susquehanna  on 
the  west,  and  even  into  Maryland,  &c.,  and  it  thus  becoming  impracticable  for 
all  the  churches  to  be  represented  at  every  ordinary  love  feast,  it  became  a  ne- 
cessity to  set  apart  every  year  a  certain  time,  and  appoint  from  year  to  year  a 
place  for  such  a  general  council.  This  was  done,  as  far  as  we  can  learn,  a  little 
after  the  middle  of  last  century,  and  consequently  a  little  over  a  hundred  years 
ago.  The  first  council  meeting  had  been  held,  as  we  have  seen,  about  Christmas, 
the  presumed  birthday  of  the  Saviour,  but  now  a  more  proper  time  was  chosen 
in  fixing  Pentecost  of  every  year,  the  birthday  of  the  church,  for  the  big  meet- 
ing, as  it  was  called  even  to  a  recent  day  of  our  own  recollection.  With  regard 
to  the  place,  it  was  concluded  at  a  late  day.  that  the  big  meetings  should  be  held 
alternately,  one  year  east  of  the  Susquehanna,  and  the  next  year  west  of  that 
river.  The  churches  spreading  further  west  and  south,  the  Allegheny  mountains 
were  considered  as  the  dividing  line  for  a  time  in  this  respect,  and  still  more  re- 
cently the  Ohio  river  was  named  as  such  line. 

HOW  THE  YEARLY  MEETINGS   WEKE  HELD. 

That  they  were  at  first  held  in  the  most  simple  manner,  even  as  our  ordinary 
council  meetings  have  been  held  up  to  our  own  times,  is  evident  from  all  the 
testimony  we  could  gather.  Brethren  met  on  Friday  morning  before  Pentecost, 
and  opened  as  usual  by  singing,  exhortation,  prayer,  and,  perhaps,  reading  the 
Scriptures.    Having  met  in  the  fear  of  the  Lord,  aud  invited  him  to  preside  over 


ANxVUAL  MEETING. 


11 


the  meeting,  and  prayed  for  the  Holy  Spirit  to  guide  and  direct  all  hearts,  they 
considered  the  meeting  ready  for  business.  Cases  were  presented  and  decided, 
questions  asked  and  answered,  all  by  word  of  mouth,  as  in  ordinary  council 
meetings;  there  was  no  clerk  chosen  nor  minute  taken,,  and  hence  it  is  that  our 
records  are  so  meagre  for  the  first  twenty-five  or  thirty  yearly  Pentecostal  meet- 
ings. But  as  will  be  made  to  appear  more  at  large  in  our  forthcoming  "History 
of  the  Brethren,"  when  any  important  case  or  cases  had  been  presented,  it  was 
answered  afterward  by  letter  to  the  church  or  churches  that  had  presented  them. 
Of  these  manuscript  letters  a  goodly  number  yet  extant  have  been  collected  with 
great  care,  and  are  embodied  in  this  present  work. 

FIRST  CHANGE. 

When  in  course  of  time  it  came  to  pass,  that  among  many  questions  also  im- 
proper ones  were  asked  in  the  presence  notonly  of  agreat  number  of  brethren  and 
sisters,  but  also  of  strangers,  it  was  counseled  and  concluded,  that  five,  seven 
or  more  of  the  oldest  ministers  should,  after  opening  the  meeting,  retire  to  a  private 
place,  where  those  who  had  questions  to  ask,  or  cases  to  present,  might  present 
them;  while  at  the  same  time  younger  ministers  might  exercise  themselves  in 
preaching,  and  edily  the  people.  This  order  prevailed  up  to  our  own  time,  as 
many  elder  brethren  can  testify  as  well  as  the  writer.  Some  few  of  those  ques- 
tions were  privately  answered,  others  were  answered  by  letter  to  the  church  con- 
cerned, and  only  questions  of  general  interest  were  reserved  for  public  discussion. 
There  were  some  advantages,  and  some  disadvantages  in  this  change,  and  it  is 
hard  to  tell  on  which  side  was  the  preponderance.  Before  the  change,  we  be- 
lieve, the  council  consumed  but  one  day  (Friday)  in  most  cases  ;  on  Saturday  was 
public  worship  during  the  day,  and  in  the  evening  love  feast,  and  on  Lord's  day 
(Pentecost)  morning  solemn  worship,  at  the  close  of  which  the  whole  meeting 
was  considered  ended,  and  the  people  departed  to  their  own  homes  about  noon. 
Upon  the  whole  this  first  change  worked  well,  and  was  a  judicious  one.  It  seems 
to  have  given  general  satisfaction  to  the  church  for  a  great  number  of  years  even 
up  to  A.  D.  1830  and  1831,  where  the  writer  was  an  eye  and  ear  witness;  to  his 
certain  knowledge,  this  improved  yet  simple  manner  of  holding  our  yearly  meet- 
ings still  prevailed.  Thus  far  no  change  or  extension  in  the  time  has  taken  place. 
The  meeting  commenced  Friday  morning,  and  broke  I'p  on  Lord's  day  noon.  We 
will  try  to  set  before  our  readers  a  simple  description  of  what  we  witnessed  at 
those  two  first  Y.  JI's.  we  ever  attencied,  among,  perhaps,  more  than  thirty  such 
meetings  at  which  we  were  present  within  thirty-six  years  past. 

On  Friday  morning  at  an  early  hour  meeting  commenced  as  usual.  When 
worship  was  over,  one  of  the  oldest  brethren  made  a  brief  statement,  according  to 
which  it  became  the  duty  of  the  elders  of  the  church  where  the  Y.  M.  was  held, 
to  nominate  those  brethren  who  should  receive  the  messages,  &c.,  and  conduct 
the  business  of  the  meeting.  This  nominating  was  done  simply  thus  :  the  brother 
stepped  up  to  what  may  be  called  the  ministeis'  table,  and  with  a  sweep  of  his  hand 
pointed  out  those  seated  behind  that  table  as  his  and  the  church's  choice,  with- 
out naming  them,  and  told  them  to  follow  him  to  a  private  place.  When  these 
arose  in  order  to  retire,  some  one  mentioned  that  during  their  absence  the  con- 
gregation might  be  edified  by  preaching,  which  was  done  by  those  younger  min- 
isters who  lelt  disposed  or  were  called  upon  to  do  so,  one  by  one.  until  the 
elder  brethren  returned  to  the  congregation,  and  business  meeting  was  commen- 
ced, and  continued,  if  necessary,  till  Saturday  noon.  Then,  after  dinner,  public 
worship  began  again,  and  in  the  evening  the  great  love  feast  and  communion  was 
held,  and  on  Lord's  day  morning  (Pentecost)  the  solemn  worship  of  God  com- 
menced at  an  early  hour,  and  continued  till  noon,  when  the  great  congregation 
was  dismissed,  and  dispersed  after  partaking  of  some  refreshments.  Thus  the  ordi- 
nary time  consumed  by  those  meetings  had  been  only  two  days  and  a  half,  and 
if  the  brethren  had  continued  in  this  way,  many  of  the  present  difiBculties  and  ob- 
jections would  have  been  entirely  obviated.  But  we  must  close  our  remarks,  as 
the  many  smaller  and  greater  changes  attempted  afterward  will  be  stated  in 
the  f..llowing  extracts  of  private  notes  and  of  ordinary  minutes  of  Y.  M.  Suffice 
it  to  say  here,  that  already  in  1830  and  1831  there  was  some  talk  about  extending 
the  meeting  to  Monday  noon,  in  order  that  the  Sabbath  should  not  be  desecrated 
by  the  breaking  up  and  dispersing  so  large  a  congregation.  This  may  seem  but 
a  small  matter,  but  when  we  reflect,  that  adding  one  day.  together  with  the  care, 
labor  and  expense  of  providing  for  a  multitude,  making  two-fifths  more  time,  and 
adding  another  day,  almost  doubled  the  previous  amount,  we  will  all  agree  that 
it  became  eventually  a  great  matter  indeed. 


12 


ANNUAL  MEETING. 


Y.  M.  1813.  "It  has  been  also  again  requested  of,  and  counseled  by 
tlic  old  brethren,  that  the  great  (annual)  meeting  should  be  continued  in 
the  order  as  it  has  been  heretofore  declared  and  laid  down  by  the  old 
brethren,  namely,  that  the  ministers  and  overseers  of  the  churches,  every 
one  in  his  own  district  and  church,  should  in  good  time  lay  it  before  the 
church,  how  some  should  be  willing  to  go  to  the  big  (annual)  meeting, 
and  that  the  church  should  assist  them  if  possible,  that  some  may  be  able 
to  go,  so  that  from  all  parts,  and  if  it  could  be  from  all  churches,  some 
may  come  to  that  meeting ;  and  those  that  will  come,  should  endeavor 
to  arrive  on  Thursday  evening  so  near  to  the  place  of  meeting  as  to  be 
able  to  be  at  the  place  Friday  morning  at  9  o'clock,  that  the  business 
may  go  on  without  hindrance." 

Y.  M.  1832.  "  Change  of  the  time  of  yearly  meeting.  Meeting  to 
commence  on  Pentecost,  with  public  meeting  and  love  feast.  Monday  and 
Tuesday,  council  meeting." 

Y.  M.  1836.  Art.  4.  How  is  it  deemed  best  at  the  yearly  meeting, 
whether  first  to  hold  council,  or  first  public  meeting  and  communion  ? 
It  was  considered  as  expedient,  to  commence  on  Lord's  day  with  public 
meeting,  and  in  the  evening  to  break  the  bread  of  communion,  and  after- 
ward to  hold  counsel. 

Y.  M.  1837.  Art.  3.  "  How  is  it  considered,  to  make  a  better  arrange- 
ment in  holding  aunual  meetings  according  to  the  pattern  of  the  apostles 
(Acts  15)  ?  The  unanimous  counsel  of  this  meeting  and  desire  of  the 
old  brethren  is,  to  follow  the  track  of  the  apostles  as  closely  as  possible. 
Therefore  the  council  meeting  ought  to  consist  of  the  elders  and  all  the 
members  of  that  church  which  receives  the  meeting,  and  of  such  teachers, 
ministers  or  (private)  members,  who  may  be  sent  as  delegates  from  other 
churches.  It  is  considered  necessary,  that  every  church,  or  where  the 
distance  is  too  great,  several  churches  together,  should  send  two,  three  or 
more  delegates  to  the  annual  meeting.  The  yearly  meeting  is  to  take 
place  as  heretofore  on  Pentecost  or  Whitsuntide,  and  the  council  meeting 
to  be  held  on  Friday  and  Saturday  before,  to  which  the  delegates  ought 
to  arrive  in  the  neighborhood  on  Thursday  evening.  The  public  meeting 
to  begin  on  Sunday,  when  love  feast  will  be  held,  and  the  church  is  at 
liberty  to  invite  thereto  also  neighboring  churches  as  usual.  The  proceed- 
ings of  the  council  meeting  should  be  immediately  recorded  in  writing, 
and  as  much  as  possible  communicated  to  all  the  churches."  (The  minutes 
of  this  meeting  were  printed  and  published  for  the  first  time  this  year  by 
order  of  the  brethren  assembled.) 

Y.  M.  1842.  Art.  5.  "  Whether  the  queries  to  be  submitted  to  the 
yearly  meeting  .should  not  bo  laid  first  before  the  individual  church,  and 
be  sent  with  their  consent  ?  Considered,  that  queries  in  relation  to  a 
particular  church  ought  to  be  brought  in  with  the  council  of  that  church, 
but  a  brother  should  not  be  prevented  thereby  to  present  any  question 
that  may  occur  to  him  as  important  and  necessary  to  be  considered." 


ANNUAL  MEETING. 


13 


Y.  M.  1845.  Art.  13.  "  About  the  order  of  aDnual  meetings,  it  was 
concluded  to  refer  the  consideration  of  his  query  to  the  next  yearly 
meeting  for  the  same  reason  as  in  Art.  11,  and  with  the  same  recom- 
mendation to  the  consideration  of  all  the  churches." 

Y.  M.  1846.  Art.  1.  "  As  regards  the  way  and  manner  of  holding 
annual  meetings,  so  as  to  enjoy  more  order,  convenienee  and  satisfaction, 
it  was  considered,  in  the  fear  of  the  Lord,  that  the  counsel  of  the  Y.  M. 
in  the  -year  1837  in  this  respect  was  proper  and  expedient,  if  observed, 
and  that  the  best  plan  will  not  mend  the  matter,  if  not  carried  out.  Dif- 
ferent plans  were  proposed,  and  after  a  long  discussion  and  mature  re- 
flection it  was  reSolved  to  make  no  material  change  but  this  :  that  our 
western  brethren  shall  have  the  privilege  of  taking  the  ycarlj-  meeting 
every  other  year,  if  they  request  it,  and  that  our  eastern  brethren  should 
not  fail  to  attend  the  same — that  it  should  be  explicity  understood  and 
given  out,  that  on  Friday  and  Saturday  there  will  only  be  private  council 
meeting,  all  the  ordained  elders  to  form  the  committee  to  take  in  (re- 
ceive) and  bring  before  the  meeting  those  matters  to  be  considered.  The 
public  meeting  should  be  on  Sunday,  and  if  possible  not  in  the  same 
place  where  the  council  meeting  is  held." 

Y.  M.  1847.  Art.  1.  "  Whether  we  could  not  amend  our  plan  in 
holding  our  yearly  meetings,  so  that  the  business  might  be  conducted 
more  quietly  and  orderly?  Concluded  in  regard  to  our  yearly  meetings, 
that  the  brethren  meet  on  Saturday  before  Pentecost,  and  have  public 
meeting  till  Sunday  evening.  Love  feast  to  be  held  either  on  Saturday 
or  Sunday  evening,  at  the  option  of  the  church  where  the  Y.  M.  is  held. 
On  Monday  the  council  meeting  to  begin  and  continue  until  all  the  busi- 
ness is  transacted  or  disposed  of  The  council  to  consist  of  delegates, 
not  more  than  two  to  be  sent  from  each  church,  with  a  written  certificate, 
containing  also  the  queries  to  be  presented  (by  the  church  whom  they 
represent)  to  the  yearly  meeting.  The  delegates  to  constitute  a  commit- 
tee of  the  whole  to  receive  and  examine  all  matters  communicated  to  the 
Y.  M.,  and  to  arrange  all  the  queries  and  questions  for  public  discussion, 
and  after  they  are  publicly  discussed,  and  the  general  sentiment  heard, 
then  the  delegates  are  to  decide,  and  if  two-thirds  or  more  of  the  delegates 
agree,  let  the  decision  thus  made  be  fiual.  But  if  the  nature  of  the  case 
be  such  that  two-thirds  do  not  give  their  consent,  then  let  it  be  delayed 
(postponed)  until  it  receives  the  voice  of  at  at  least  two-thirds  of  the 
legal  representatives.  The  yearly  meeting  to  be  attended  by  as  many 
teachers  and  members  as  may  think  proper  to  do  so,  and  the  privilege  in 
discussion  to  be  free  and  open  to  all  who  may  desire  to  participate  in  the 
same  as  heretofore." 

Y.  M.  1848.  Art.  29.  "  The  committee  to  whom  the  letters  concern- 
ing our  yearly  meetings  had  been  referred,  reported  as  follows  :  No  less 
than  twelve  letters  from  all  parts  of  the  church  had  been  presented  in 
regard  to  this  important  matter,  and  after  reading  and  weighing  them  all. 


14 


ANNUAL  MEETING. 


and  taking  also  in  view  the  general  state  of  feeling  and  experience  of 
this  present  meeting,  we  propose  the  following  in  the  fear  of  the  Lord : 
Considered,  that  this  yearly  meeting  is  as  anxious  and  unanimous  in  the 
desire  of  following  in  the  track  of  the  apostles  (Acts  15)  as  our  beloved 
brethren  were  eleven  years  ago  at  the  Y.  M.  in  1837.  We  find,  however, 
by  experience,  that  the  change  of  the  time  of  holding  the  council  after 
public  meeting  doth  work  well,  removing  from  us  the  great  crowd  of 
strangers.  We  are  also  satisfied,  that  the  sending  of  delegates  or  mes- 
sengers from  all  the  churches  is  necessary  and  proper,  as  also,  that  all 
the  elders  who  come  to  us,  ought  to  be  members  of  the  meeting,  whether 
sent  or  not.  A  general  committee  of  five  or  seven  elders  is  to  be  appointed 
as  heretofore,  and  as  many  special  committees  as  may  be  deemed  proper  or 
necessary,  in  order  to  dispatch  business.  But  as  to  voting,  we  hold  that 
it  will  be  best  to  aim  always  at  unanimity,  and  dispose  of  business  as 
hitherto.  Should  the  meeting  not  be  able  to  agree  in  any  one  point,  let 
it  be  postponed  to  a  future  meeting.  In  addition,  it  was  proposed  that  all 
the  churches  should  be  admonished  to  use  every  diligence  in  sending 
each  year  two  delegates,  or  at  all  events  one,  to  yearly  meetings." 

"  Tlie  above  was  unanimousJy  adopted  (by  the  whole  meeting)  without 
a  dissenting  voice. 

Y.  M.  1850.  Art.  5.  "  Whether  it  is  right  for  brethren  in  difierent 
arms  of  the  church  to  go  against  the  counsel  of  the  yearly  meeting  ? 
Considered,  that  it  is  wrong  for  brethren  to  go  against  the  counsel  of  our 
great  annual  meeting ;  but  should  brethren  not  be  satisfied  with  said 
counsel,  they  have  liberty,  with  the  consent  of  their  church,  to  bring  the 
matter  before  another  yearly  meeting  for  a  reconsideration." 

Art.  22.  "  Whether  the  committee  could  not  be  selected,  and  the  ques- 
tions taken  in  at  our  annual  meetings,  on  Saturday  as  well  as  on  Monday? 
Considered,  to  leave  it  as  it  is  at  present." 

Art.  32.  "  Why  the  annual  meeting  was  not  conducted  or  carried  cut 
according  to  the  order  or  plan  laid  down  at  the  Y.  M.  1847  ?  Consid- 
ered, that  the  querists  shall  be  referred  to  the  minutes  of  Y.  M.  1818, 
Art.  29,  where  twelve  letters  are  mentioned,  which  contained  chiefly  re- 
monstrances against  said  plan." 

Y.  M.  1851.  Art.  9.  "Would  it  not  be  better  to  alter  the  plan  of 
holding  our  annual  meetings,  so  as  to  have  no  public  preaching,  but  only 
a  church  council  meeting  ?  Considered,  that  at  this  time  we  could  make 
no  more  alteration  but  this,  that  instead  of  meeting  on  Friday,  and  hav- 
ing public  meeting  on  Saturday  and  Sunday,  we  will  come  together  on 
Saturday  evening,  and  meeting  to  commence  on  Sunday  morning,  and  to 
be  no  communion  meeting  at  the  place  of  the  annual  meeting.  The 
council  meeting  then  to  commence  on  Tuesday  morning  (after  having  pre- 
pared for  business  on  Monday)." 

Y'^.  M.  1853.  Art.  1.  Whether  it  would  not  give  more  general  satis- 
faction in  the  arrangement  of  the  standing  committee,  to  select  them  by 


ANNUAL  MEETING. 


]5 


ballot  out  of  the  whole  number  of  ordained  brethren  present  ?  Consid- 
ered unanimously,  to  make  no  change  in  this  matter  from  the  ancient 
and  present  usage,  viz.  that  the  elders  of  the  church  where  the  yearly 
meeting  is  held,  should  have  the  privilege,  as  heretofore,  to  nominate  said 
committee. 

Art.  13.  Could  not  the  brethren  adopt  a  plan  to  hold  the  yearly  meet- 
ings in  such  a  manner  that  public  preaching  might  be  held  in  the  neigh- 
borhood around,  and  not  at  the  place  for  counsel  ?  Considered,  to  make 
no  change  for  the  present. 

Y.  M.  1857.  Art.  21.  Wvu\d  it  not  be  better  in  deciding  upon  all 
subjects  brought  before  our  annual  meeting,  to  refer  first  to  the  word  of 
God,  instead  of  first  referring  to  the  old  minutes  ?  We  think  it  always 
safest  to  refer  first  to  the  word  of  God.  (So  it  is  thought  and  believed 
that  our  old  brethren  also  did,  and  by  consulting  them  we  maybe  directly 
led  to  the  word  of  God  on  the  point  in  question.) 

Art.  24.  Would  it  not  be  best  for  churches  in  selecting  delegates  to 
represent  them  in  the  annual  council,  to  make  choice  of  one  deacon,  or 
of  one  lay  member,  to  serve  as  a  delegate  in  connection  with  one  minis- 
tering brother,  and  thus  relieve  the  ministry  from  the  responsible  posi- 
tion of  being  the  exclusive  advisers  of  the  churches  ?  Answer. — We 
think  it  should  be  left  to  the  churches  to  select  such  members  for  dele- 
gates as  they  may  think  proper. 

Art.  31.  Would  it  not  be  advisable  to  change  the  time  of  holding  our 
annual  meetings,  as  Whitsuntide  comes  too  early  some  seasons,  especially 
in  some  parts  of  the  country?  Answer. — We  judge  it  best  to  make  no 
change  in  the  time  of  holding  our  annual  council. 

Y.  M.  1858.  Art.  15.  Would  it  not  be  agreeable  to  the  gospel  and 
the  order  of  the  Brethren,  when  the  standing  committee  appoints  com- 
mittees to  go  to  other  churches  to  settle  difficulties,  to  authorize  such 
brethren,  whom  circumstances  will  not  permit  to  attend  such  council,  to 
send  some  other  ordained  brethren  in  their  places,  so  that  there  will  be  a 
full  committee  ?  Considered,  that  it  is  the  duty  of  such  brethren  that 
cannot  go  to  appoint  others  in  their  places,  that  the  committee  may  be 
full. 

Y.  M.  1860.  Art.  1.  Inasmuch  as  we  publicly  denounce  (human) 
church  discipline,  and  claim  the  New  Testament  Scriptures  as  the  only 
rule  of  our  faith  and  practice,  is  it  then  consistent  with  our  profession  to 
make  a  direct  observance  of  the  minutes  of  the  annual  council  a  test  of 
fellowship  ?  Answer. — The  decisions  of  the  annual  meetings  are  obli- 
gatory until  such  decisions  shall  be  repealed  by  the  same  authority. 

In  our  preliminary  remarks  at  the  head  of  this  article,  we  have  given  the  his- 
tory of  the  origin  and  manner  of  conducting  these  meetings  from  the  first,  as  far 
as,  or  rather,  including  the  first  change,  which  in  fact  could  scarcely  be  called  a 
change  ;  for  as  we  have  shown  already,  there  was  no  change  in  the  time,  nor  in 
the  manner  of  conducting  the  meeting,  with  the  exception  only  of  receiving  the 
questions,  which  were  formerly  presented  all  viva  voce  in  public  meeting,  and 


16 


ANOINTING  THE  SICK. 


afterward  more  privately  to  a  committee,  which  was  entrusted  with  conducting 
the  business,  in  order  t'j  make  a  proper  selection  from  those  questions,  as  to 
•which  were  to  be  presented  publicly,  and  which  to  be  answered  more  privately 
by  letter  to  those  who  sent  the  queries.  We  have  already  observed  that  this  was 
a  wise  move  in  the  right  direction,  a  judicious  and  satisfactory  improvement,  in 
order  to  reduce  the  number  of  questions  for  public  consideration,  and  finish  the 
business  within  iwo  days  and  a  half.  When  our  brethren  could  do  so  for  over  a 
hundred  years,  why  cannot  we?  If  it  be  objected,  that  there  is  so  much  more 
business  now  than  then,  granted  ;  but  there  are  more  laborers  too.  While 
formerly  one  committee  labored  alone,  we  can  have  as  many  committees  as  we 
need,  to  divide  themselves  into  the  work.  Let  only  every  committee  use  the  dis- 
cretion our  ancient  brethren  used,  to  make  a  proper  distinction  and  selection 
among  the  questions  presented  to  them.  "  Where  the  Spirit  of  the  Lord  is,  there  is 
liberty,"  and  as  there  is  liberty  to  ask,  so  there  ought  to  be  liberty  to  answer  them. 
The  first  point  to  be  considered  by  a  committee  upon  any  question,  is  this  : 
Is  it  a  fair,  proper  question,  couched  in  a  Christian  spirit  and  in  proper  terms  ? 
If  not,  our  Saviour  has  himself  left  the  example,  not  to  answer  such.  If  a  proper 
question,  it  is  to  be  decided  whether  it  should  be  answered  privately  or  brought 
before  the  public  council,  and  published  in  the  minutes.  Oh,  if  our  dear  breth- 
ren had  continued  to  exercise  the  discretion  and  discrimination  which  our  ancient 
brethren  had  used,  there  would  have  been  no  need  of  so  many  changes  as  have 
occurred  within  the  last  thirty-three  years,  and  no  need  of  adding  to  the  original 
two  and  a  half  days  other  two  or  three  days,  as  the  case  now  is,  and  calls  so 
loudly  for  auother  change. 

Let  us  recnpitulate  the  history  of  our  annual  meetings,  as  contained  in  the 
extracts  of  minutes  given  above.  In  1813  the  brethren  declared  to  continue  in 
the  order  heretofore  declared  and  laid  down  by  the  old  brethren  (that  lived  before 
them).  In  1832  was  the  last  meeting  according  to  the  old  order,  and  there  it 
was  concluded  to  change  the  time,  commencing  on  Pentecost  with  worship,  and 
to  have  Monday  and  Tuesday  for  counsel.  Already  in  1836  again  another  change 
was  proposed,  but  not  granted.  In  1837  the  time  was  changed  back  again  to 
Friday  and  Saturday  for  counsel.  In  1847,  1848,  1850,  1851,  1853,  &c.,  changes 
were  again  proposed,  as  the  careful  reader  himself  may  readily  understand.  But 
to  what  conclusion  will  he  come  after  reading  it  over  again  ?  Does  it  not  seem 
as  if  in  this  matter  our  ship  had  lost  its  chart  and  compass,  and  no  one  knew 
rightly  which  way  to  steer?  Or  is  it  not  as  if  a  person  in  the  wilderness  loses 
his  way,  the  main  road,  the  beaten  track,  after  night,  and  finds  himself  in  the 
woods,  or  in  the  open  prairie,  and  in  the  moon  or  starlight,  or  even  without  it, 
left  to  his  own  reason  and  resources,  he  feels  and  knows  he  has  lost  his  way,  but 
at  first  thinks  he  will  soon  right  himself ;  he  tries  one  direction,  and  after  a  while 
turns  round  and  tries  another  course,  and  thus  goes  on,  until  at  last  he  becomes 
completely  bewildered  and  exhausted,  not  knowing  what  to  do?  Well,  we  think 
the  best  thing  he  can  do  is  to  sit  still,  and  wait  till  God  sends  him  a  guide  or 
daylight.  Brethren,  let  us  do  so  too,  and  pray  God  for  guidance  and  light,  and 
if  we  ask  in  faith  he  will  grant  it  in  due  time. 

ANOINTING  THE  SICK. 

On  this  head  thus  reads  the  word  of  God  :  "  Is  any  sick  among  you  ? 
let  him  call  for  the  elders  of  the  church;  and  let  them  pray  over  him, 
anointing  Aim  with  oil  in  the  name  of  the  Lord  :  and  the  prayer  of  faith 
shall  save  the  sick,  and  the  Lord  shall  raise  him  up;  and  if  he  have  com- 
mitted sins,  they  shall  be  forgiven  him.  Confess  your  faults  one  to  an- 
other, and  pray  one  for  another,  that  ye  may  be  healed.  The  effectual 
fervent  prayer  of  a  righteous  man  availeth  much.  Elias  was  a  man  sub- 
ject to  like  passions  as  we  are,  and  he  prayed  earnestly  that  it  might  not 
rain  :  and  it  rained  not  on  the  earth  by  the  space  of  three  years  and  six 
months.  And  he  prayed  again,  and  the  heavens  gave  rain,  and  the  earth 
brought  forth  her  fruit,  &c."  James  5  :  14-18. 

Th:s  "  anointing  of  the  sick,''  based  on  the  Scripture  given  above,  is,  as  far  as 


ANOINTING  THE  SICK. 


17 


our  limited  knowledore  extends,  r  ot  practiced  by  any  of  the  modern  denomina- 
tions, except  by  ilie  Roman  and  tlie  Ureek  Cburclies  under  tlie  name  "  Extreme 
Unction."  and  it  is  iherefore  necessary  to  explain  oiir  position  as  fiinple  followers 
ofClirist  and  primitive  Christianity  in  respect  to  this  matter.  We  find  in  the  cros- 
pel  evidences  that  our  Lord  and  Saviour  submitted  himself  no  less  than  three 
times  to  an  anointinf;  by  different  persons.  We  find  also  that  at  least  in  one 
case  the  Saviour  declared,  that  wheresoever  his  g'ospel  should  be  preached  it 
should  be  also  mentioned  what  had  been  done  to  him  in  this  respect.  From  this 
we  infer  that  our  Lord  and  Master  deemed  this  an  act  worthy  not  only  of  re- 
membrance, but  also  of  imitation.  He  also  instructed  his  disciples  amocjr  other 
things  to  "anoint  the  sick,"  and  we  cannot  doubt  that  they  obeyed  this  instruc- 
tion And  now,  since  we  cannot  exercise  this  act  any  more  on  the  person  of 
Christ  himself,  we  simply  obey  what  .James  has  recorded,  namely,  when  one  of 
the  very  least  of  the  members  of  Christ  calls  upon  the  elders  of  the  rhurch,  the 
member  being  sick,  and  desirous  for  that  anointing,  we  feel  i'  our  duty  to  obey 
that  call.  We  believe  if  it  is  dntie  and  received  in  faith,  the  Lord  will  accept  it 
as  if  d  ine  unto  himself,  and  he  will  bless  it  either  to  raise  the  sick  again  from  his 
sick-bed,  or,  what  is  far  better,  raise  him  or  her  up  to  glory. 

Y.  M.  1797.  Art.  5.  From  James  5  :  14,  &c.,  the  brethren  testified 
unanimously,  "  that  the  sick  who  desire  and  call  for  it,  should  be  anoint- 
ed, according  to  the  word  of  the  holy  apostle,  in  the  name  of  the  Lord." 

Y.  M.  1812.  Art.  1.  In  case  a  brother  or  sister  should  desire  in  their 
sickness  to  be  anointed,  it  might  be  administered  to  them,  provided  they 
would  not  seek  further  help  from  an  earthly  physician;  and  if  it  should 
so  be  that  the  Lord  would  raise  them  again  to  health,  and  they  should 
fall  sick  again,  and  think  the  Lord  would  call  them  away,  and  they  ask 
again  to  be  anointed,  we  would  have  no  right  from  the  word  of  God  to 
refuse  them,  and  it  should  be  left  to  those  brethren's  wisdom  who  are 
called  to  do  as  the  anointing  will  teach  them.  (1  John  2  :  20.) 

Y.  M.  1827.  Art.  1.  About  the  ordinance  of  anointing  the  sick,  the 
manner  of  proceeding  has  ever  been,  first  to  sing  a  few  verses,  and  with 
a  united  prayer  to  turn  to  God.  Then  (there  should  always  be  two  breth- 
ren) the  one  reaches  forth  his  hand,  and  the  other  poureth  the  oil  on  it, 
and  the  first  puts  the  same  on  the  head  of  the  sick,  and  says  the  words 
which  the  Apostle  James  teaches  (chap.  5  :  14),  "Thou  art  anointed  in 
the  name  of  the  Lord,"  and  thus  three  times,  but  the  words  only  once 
said.  Then  both  brethren  lay  their  hands  upon  the  head  of  the  sick, 
and  pray  over  him.  For  it  is  not  considered  to  be  intended  only  an  in- 
ward unction,  but  an  outward  anointing,  whereof  the  apostle  speaks,  as 
mentioned  before. 

From  manuscript  accounts  of  elder  brethren  concerning  the  same,  and 
exhibiting  it  more  particularly,  we  have  the  following  :  As  regards  the 
ANOINTING,  it  requires  two  brethren  in  order  to  perform  it,  according  to 
the  advice  of  the  apostle,  since  he  says,  "  Let  him  call  for  the  elders  of 
the  church,  and  let  them  pray  over  him."  Thes3  words  require  more 
than  one.  Now  when  we  are  going  to  perform  the  same,  the  first  we  do 
after  singing  a  few  appropriate  lines,  and  briefly  exhorting,  is  to  turn  to 
God  unitedly,  and  to  pray  God  for  a  blessing  upon  ourselves,  upon  the 
sick  member  and  upon  all,  as  we  do  in  a  meeting,  and  there  is  liberty  to 
pray  for  all  the  brethreu  present.  If  time  will  permit,  and  strangers  are 
2 


18 


ANOINTING  THE  SICK. 


present,  the  passage  of  James,  cliap.  5,  may  be  read  as  far  as  relates  to 
this  matter,  and  briefly  commented  upon.  Then  the  sick  member  is  raised 
to  a  sitting  position  (if  the  state  of  the  patient  permits),  and  the  elder 
brother  reaches  forth  his  hand,  and  the  other  brother  pours  the  oil  upon 
it,  while  he  (the  first)  puts  it  upon  the  head  cf  the  sick,  and  thus  three 
times,  saying  the  words  of  the  apostle  :  "  Thou  art  anointed  in  the  name 
of  the  Lord" — unto  the  strengthening  of  thy  faith — unto  the  comforting  of 
thy  conscience — and  unto  a  full  assurance  of  the  remission  of  thy  sins,  or 
as  the  Lord  may  give  utterance,  and  then  the  brethren  both  put  their 
hands  upon  the  sick,  even  as  it  is  done  when  a  brother  is  ordained,  and 
pray  chiefly  for  the  sick  member.  Such  an  example  we  have  of  the  Sa- 
viour, as  we  see  in  Mark  6  :  15  and  16  :  18,  and  this  is  the  order  the 
brethren  have  administered  the  same.  Brethren  who  are  not  ordained 
may  administer  it  in  cases  of  necessity.    [Appendix  to  Min.  1814.] 

Y.  M.  1828.  Art.  5.  Whether  a  member  might  be  anointed  more  than 
once,  was  considered  and  decided,  that  it  may  be  done  on  request  of  the 
sick  person. 

Y.  M.  1837.  Art.  4.  How  it  is  considered,  to  administer  the  anoint- 
ing of  the  sick,  or  to  hold  an  election  without  an  ordained  brother  (elder) 
being  present?  It  is  the  advice,  that  the  anointing  of  the  sick  should 
not  be  administered  without  an  ordained  brother,  except  in  a  case  of  ne- 
cessity when  no  such  is  to  be  had,  for  the  word  says,  "  Call  for  the  elders 
of  the  church." 

Y.  31.  1844.  Art.  9.  What  to  do  in  case  a  member  on  a  sick  or  death- 
bed requests  to  have  the  bread  of  commuision  broken  unto  him  ?  Con- 
sidered, that  the  word  of  God  does  not  seem  to  us  to  justify  the  breaking 
of  the  bread  of  communion  to  an  individual  member  (for  where  there  is 
but  one  there  can  be  no  communion),  and  that  therefore  we  would  be  more 
safe  to  direct  such  a  member  to  the  grace  and  mercy  of  God  in  Christ 
Jesus,  and  to  the  advice  of  the  Apostle  James  (5  :  14)  where  he  says, 
Is  any  sick  among  you,  let  hiui  call  for  the  elders  of  the  church,  and 
let  them  pray  orcr  him,  anointmy  him  with  oil  in  the  name  of  the 
Lord"  Ike. 

Y.  M.  1850.  Art.  30.  Who  are  the  proper  persons  in  the  church  to 
administer  the  ordinance  recorded  James  5  ;  14?  Considered,  the  bish- 
ops or  ordained  elders. 

Art.  31.  Is  there  any  second  order  of  persons  in  the  church,  who  may 
administer  the  above  ordinance  in  cases  of  great  and  pressing  necessity, 
when  the  proper  administrators  cannot  be  had  in  time  for  the  urgency  of 
the  case  ?  Considered,  in  such  case  brethren  in  less  office,  if  at  least  one 
of  them  is  authorized  to  baptize,  might  serve. 

Art.  82.  May  the  above  ordinance  be  administered  to  a  person  who  is  not 
a  member  of  the  church,  although  solemnly  believing  in  the  healing  vir- 
tues of  the  above,  both  spiritually  and  bodily,  and  requesting  it  of  the 
church,  such  ;;erson3  being  in  a  dangerous  situation,  having  shown  fruits 


ANXIOUS  BENCH— APPEAL. 


19 


of  repentance,  and  perfect  willingness,  if  spared,  to  bow  under  the  order 
of  the  church  ?  Considered,  that  it  could  not  be  done,  but  that  we  are 
to  direct  to  the  (abundant)  grace  and  mercj  of  God. 

Y.  M.  1852.  Art.  20.  Are  persons,  who  can  be  up  and  about,  and  go 
to  meeting,  proper  subjects  to  receive  the  anointing;  or,  has  the  apostle 
only  reference  to  such  who  are  altogether  confined  ?  Considered,  that 
the  apostle  has  only  alluded  to  those  who  are  sick  or  in  a  decline  of  life. 

Art.  21.  Is  it  agreeable  to  the  sense  of  the  word,  that  the  anointing 
should  be  performed  more  than  once  in  the  same  illness  or  confinement? 
Considered,  that  no  person  should  be  anointed  more  than  once  in  the 
same  sickness,  according  to  our  understanding  of  the  word  of  God. 

Y.  M.  1853.  Art.  43.  Concerning  anointing  the  sick  with  oil.  Con- 
sidered, that  it  should  be  administered  according  to  the  manner  laid 
down  by  the  brethren  in  the  minutes  of  1844,  to  be  reprinted  now  again 
if  there  is  room  left. 

Y.  M.  1860.  Art.  5.  How  is  it  considered  when  members  that  are 
sick,  call  for  the  elders  of  the  church,  and  are  anointed  according  to 
the  go.«pel,  and  then  again  resort  to  the  use  of  medicine  ?  Is  it  wrong 
to  do  so  'i  Answer. — We  do  not  consider  it  wrong  according  to  the  gos- 
pel to  do  so. 

Art.  6.  As  we  see  a  dilFerence  in  the  words  used  in  anointing  the  sick, 
■we  therefore  ask  for  the  most  proper  ceremony  and  manner  for  observing 
the  same,  according  to  the  gospel  and  practice  of  the  old  brethren  ? 
Answer. — As  the  di0"ereuce  is  not  stated  in  the  query,  we  know  of  no- 
thing better  than  that  which  the  brethren  have  given  us  in  the  appendix 
to  the  minutes  of  1853;  (the  same  as  given  above  from  appendix  of 
minutes,  1844.) 

Y.  M.  1862.  Art.  54.  Who  are  the  elders  spoken  of  by  James  that 
are  to  be  sent  to  anoint  the  sick  in  the  name  of  the  Lord  ?  Answer. — 
The  ordained  elders,  if  they  can  be  obtained ;  if  not,  the  next  in  office. 

ANXIOUS  BENCH. 

Y.  M.  1842.  Art.  2.  Whether  it  will  be  to  the  edification  of  the 
church  of  God  to  hold  protracted  meetings,  and  to  introduce  mournirg 
benches,  in  imitation  of  the  new  measures  adopted  by  different  sects  and 
denominations  '!  The  brethren  generally  considered,  that  it  was  advisa- 
ble to  be  very  cautious,  and  at  all  times  to  keep  good  order  in  accordance 
with  the  doctrine  and  example  of  the  apostles,  and  not  to  introduce  such 
innovations  like  mourning  benches,  &c. 

APPEAL  TO  THE  YEARLY  MEETING. 

Y.  M.  1833.  Art.  7.  Whether  a  member  has  a  right  to  appeal  to  the 
yearly  meeting,  wlien  put  back  by  the  council  of  his  church 't  The  an- 
swer, not  recorded,  was  similar  to  the  following  : 

Y.  M.  1819.    Art.  20.  When  the  church  deals  with  a  member  or  mem- 


20 


audent  spirits. 


bers,  and  they  are  not  satisfied  with  the  proceedings  of  the  church, 
whether  it  is  in  their  or  the  church's  place  to  write  to  strange  brethren 
for  assistance  ?  Coosidered,  that  the  church  would  have  to  write,  if  any 
strange  brethren  should  be  called  on. 

ARDENT  SPIRITS,  making,  selling  and  using  of. 

Y.  M.  1781.  Art.  2.  Concerning  distilleries,  we  heartily  counsel  all 
brethren  who  have  distilleries,  that  they  should  by  all  means  endeavor 
to  put  them  away,  in  order  to  escape  Irom  the  evil  so  often  arising  from 
them,  and  to  avoid  offence,  and  in  this  the  brethren  are  still  entirely 
united  with  the  conclusion  made  at  Pipe  Creek,  three  years  ago. 

Y.  M.  1783.  Art.  1.  At  this  great  meeting  a  unanimous  conclusion 
was  laid  down  Avith  regard  to  the  very  offensive  evil  which  has  endeavor- 
ed to  gain  ground  in  the  church,  and  by  which  already  much  mischief 
has  been  done,  while  tlie  brotherly  counsel  has  been  repeatedly  given,  that 
distilleries  (of  ardent  spirits)  in  the  church  (among  members)  should  be 
put  away.  And  since  there  are  still  from  time  to  time  more  erected,  it 
has  been  at  this  time  unanimously  concluded,  that  those  brethren  who 
have  distilleries  should  be  earnestly  admonished  to  put  them  out  cf  the 
way,  and  when  they  have  been  admonished  in  sincere  love  once  and  again, 
and  they  would  not  obey  the  counsel  of  the  church,  and  not  put  away 
this  loathsome  idol,  we  could  not  break  the  bread  of  communion  with 
them,  and  have  to  withdraw  also  the  kiss  and  church  council  from  them, 
until  they  are  willing  again  to  hear  the  church,  as  they  have  promised 
also  at  first  at  their  baptism,  before  God  and  many  witnesses. 

Y.  M.  1789.  Art.  1.  At  the  council  meeting  of  the  brethren  it  was 
in  union  deemed  good  and  necessary,  and  we  feel  it  also  to  be  our  duty 
to  counsel  as  follows  :  Inasmuch  we  deem  it  our  duty,  obligation  and 
office  to  see  to  it  that  union,  tranquility  and  peace  be  maintained,  that 
all  should  be  united  and  of  one  mind,  so  that  we  may,  according  to  the 
commandment  of  our  Lord  and  Saviour  Jesus  Christ,  love  one  another 
sincerely,  and  be  enabled  to  love  as  he  has  given  us  a  commandment,  by 
which  it  shall  be  known  that  we  are  his  disciples;  therefore,  it  is  our 
desire,  that  every  grievance  and  every  offence  might  be  put  out  of  the 
way ;  and  inasmuch  there  is  a  grievance  and  offence  on  account  of  the  dis- 
tilleries of  ardent  spirits,  because  the  old  brethren  could  not  allow  them, 
and  sad  experience  has  taught  us  that  almost  whole  families  are  gone  to 
destruction,  and  the  children  have  fallen  into  drunkenness  and  a  rowdy 
life,  the  brethren  some  years  ago  came  to  the  conclusion  that  they  should 
be  done  away.  But  this  has  not  yet  been  done,  but  there  have  been  more 
bought  and  established  since,  and  the  evil  is  still  growing.  This  makes 
a  grievance  and  offence,  that  hardly  one  church  can  break  bread  with 
the  other,  and  as  has  happened  already,  that  brethren  out  of  love  had  come  a 
considerable  distance,  but  when  they  saw  that  brethren  who  had  distille- 
ries went  to  communion,  they  had  to  remain  away,  and  go  home  again  in 


ARDENT  SPIRITS. 


21 


grief,  because  they  had  not  been  able  to  partake  of  the  memorial  of  the 
death  of  our  Lord  Jesus  Christ  oa  account  of  this  grievous  and  oflFensive 
thing.  Thus  grief,  disunion  and  division  are  brought  upon  the  church. 
For  this  cause  we  beseech  earnestly  all  brethren  who  have  distilleries,  to 
be  diligent  to  put  them  away  ;  and  hereby  exhort  in  heartfelt  and  humble 
love,  all  our  much  beloved  fellow  laborers  in  God,  to  use  herein  diligence 
in  admonishing  earnestly  each  member  to  obey  this  counsel  of  love,  so 
that  peace,  love  and  union  may  be  planted  and  restored.  But  whosoever 
is  not  willing  to  deny  himself,  as  it  should  be  indeed,  and  cannot  or  will 
not  out  of  love  obey  this  our  loving  counsel,  then  we  cannot  consider 
him  otherwise  but  as  such  who  has  not  yet  died  (to  sin),  and  is  not  yet  risen 
with  Christ  in  newness  of  life,  and  that  he  seeks  more  the  things  tempo- 
ral than  eternal,  more  the  things  on  earth  than  those  in  heaven,  more 
the  things  that  pass  away  than  the  things  that  remain,  and  that  he  is  in 
great  danger  to  lose  the  everlasting  treasure. 

Y.  M.  1804.  Art.  2.  Further  it  has  been  unanimously  concluded, 
that  no  brother  or  sister  should  be  engaged,  by  or  with  a  permit,  to  sell 
strong  drink,  wine  or  ardent  spirits  by  the  quart  or  larger  quantity,  be- 
cause it  is  feared  that  disorder  and  harm  will  arise  thereby.  Therefore 
all  members  who  are  engaged  therein  should  be  earnestly  and  faithfully 
exhorted  in  love  and  long-suffering  to  abstain  from  it,  in  order  that  such 
example  may  not  lead  our  youth  and  offspring  into  licentiousness  and 
scandal.  Rut  if  one  or  the  other  should  not  heed  such  counsel  of  love 
and  admonition,  and  not  hear  the  church,  we  could  not  look  upon  such 
act  otherwise  than  as  being  disobedient  according  to  an  impartial  judg- 
ment. 

Y.  M.  1821.  Art.  5.  Whether  brethren  may  have  distilleries  or  not? 
It  was  considered,  to  leave  it  by  what  was  concluded  some  thirty  years 
ago,  that  no  brother  would  be  allowed  to  have  a  distillery  or  to  distill 
ardent  spirits. 

Y.  M,  1822.  Art.  7.  With  regard  to  distilleries  (held  or  carried  on) 
by  members  of  the  church,  it  was  again  testified  that  it  could  not  be 
permitted.  They  should  be  admonished  to  put  them  away,  and  if  they 
would  not  heed  the  counsel  of  love,  we  could  not  have  fellowship  with 
them. 

Art.  9.  If  a  brother  has  a  vendue,  and  gives  freely  strong  drink,  how 
is  it  considered  ?  It  was  considered,  that  no  brother  should  give  strong 
drink  at  the  sale  of  his  property. 

Y.  M.  1825.  Art.  1.  Whether  a  brother  may  keep  and  sell  strong 
drink,  has  been  considered  thus  :  because  so  often  disorder  is  caused  by 
strong  drink,  it  is  improper  for  a  brother  to  sell  it,  and  should  not  be  at 
all  suffered. 

Y.  M.  1827.  Art.  5.  Whether  a  brother  holding  an  office  in  the 
church  may  distill  ardent  spirits,  was  considered,  and  concluded  that  it 
is  not  becoming  for  any  brother  to  do  so,  much  less  for  a  brother  in  office. 


22 


ARDENT  SPIRITS. 


Y.  M.  1828.  Art.  10.  Whether  brethren  may  have  distilleries  was 
considered,  and  concluded  that  it  should  not  be,  nor  by  their  children, 
as  far  as  the  authority  of  the  parents  extends ;  and  if  such  brother  will 
not  take  (or  obey)  the  advice,  we  could  not  commune  nor  have  fellowship 
with  him.  Also,  to  sell  grain  to  distilleries  (cspecinlly)  when  grain  is 
scarce,  should  indeed  not  be. 

Y.  M.  1832.  Art.  3.  Whether  it  could  be  allowed  for  brethren  to  en- 
gag3  in  store  keeping  and  iselling  strong  drink  ?  The  first  may  in  cases 
of  necessity,  where  members  cannot  make  their  living  otherwise,  but  the 
latter  in  no  case. 

Y.  M.  1833.  Art.  8.  About  the  making  and  using  of  strong  drink,  a 
strong  testimony  was  made  at  this  meeting  against  it. 

Y.  M.  1835.    Art.  8.  About  distilleries,  like  the  foregoing. 

Y.  M.  1835,  in  Jliami.  Art.  9.  How  it  is  considered  to  sell  grain  to 
distilleries  ?    Should  not  be,  except  in  case  of  necessity. 

Art.  11.  IIow  it  is  considered  for  brethren  to  keep  tavern  ?  Not  proper. 

Y.  M.  1836.  Art.  2.  Whether  a  brother  or  sister  could  be  allowed  to 
sell  strong  drink  ?    Considered,  that  it  should  absolutely  not  be. 

Y.  M.  1837.  Art.  11.  How  it  is  considered,  when  a  brother  keeps  a 
brewery,  and  makes  strong  beer  ?  Considered,  that  it  could  not  be  di- 
rectly Ibrbidden  to  a  brother,  but  ought  to  be  left  to  his  own  conscience, 
and  to  advise  him  that  the  safest  would  be  not  to  carry  on  such  a  busi- 
ness, from  which  may  arise  so  many  and  great  disorders. 

Y.  M.  1838.  Art.  3.  Whether  it  be  proper  for  a  member  to  build  a 
distillery,  or  distill  ardent  spirits  ?  Considered,  as  it  has  been  considered 
these  many  years,  that  it  ought  not  to  be. 

Y.  M.  184U.  Art.  11.  What  is  to  be  done  with  a  brother  who  is  erect- 
ing a  distillery,  and  makes  and  sells  ardent  spirits  ?  Considered,  that 
when  a  brother  has  been  admonished  once  and  again,  and  will  not  be 
obedient  to  the  counsel  of  the  church,  we  could  not  break  the  bread  of 
communion  with  him.  Besides,  it  is  the  advice  of  the  old  brethren  to 
dissuade  all  the  members  from  the  common  use  of  intoxicating  drinks, 
particularly  at  raising  buildings,  hay-making  and  harvesting. 

Y.  M.  1841.  Art.  14.  Concerning  the  use  of  ardent  spirits,  it  was 
considered,  that  it  is  a  great  evil,  leading  to  vice  and  crime,  to  destruction 
of  peace  and  property,  and  to  the  ruin  of  body  and  soul,  and  that  mem- 
bers of  the  church  of  Christ  ought  to  refrain  from  the  use  of  it  except  as 
medicine. 

Y.  M.  1842.  Art.  4.  IIow  it  is  considered,  if  a  brother  or  sister  signs 
the  pledge  of  total  abstinence  ?  Considered,  inasmuch  as  our  churches 
have  always  testified  against  intemperance,  and  even  against  the  free  use, 
the  making  and  selling  of  ardent  spirits,  it  is  not  advisable  for  members 
to  put  their  hands  to  the  pledge,  or  to  meddle  with  the  proceedings  and 
excitements  of  the  world  on  the  subject. 

Y.  M.  1845.    Art.  10.  How  is  it  considered,  when  a  brother  is  carry- 


ASSIGNING  PROPERTY— ATTEST. 


23 


ing  on  a  distillery  ?  Considered  in  the  same  light  as  our  ancient  breth- 
ren did  sixty-two  years  ago  in  an  annual  council  meeting  held  on  Pipe 
Creek,  Maryland,  June  7,  1783.    (See  above.) 

Y.  M.  1846.  Art.  7.  Whether  a  brother  may  work  in  distilleries  for 
wages  ?  And  whether  a  brother,  who  owns  a  mill,  may  buy,  sell  and 
chop  grain  for  distilleries  ?  Considered,  that  as  the  use  of  ardent  spirits 
is  always  dangerous  to  the  wellbeing  of  society,  and  the  brethren  have 
frequently  testified  against  the  making  and  using  of  the  same,  it  would 
be  best  for  brethren  not  to  have  anything  to  do  with  it  in  any  shape  or 
form. 

Y.  M.  1853.  Art.  27.  Whether  it  is  allowed  for  brethren  to  distill 
fruit,  or  get  it  distilled  and  sell  the  liquor  ?    We  say.  No,  not  at  all. 

Y.  31.  185(5.  Art  4.  How  is  it  considered,  when  a  church  uuitedly 
agrees  not  to  use  ardent  spirits,  except  for  medical,  mechanical  or  com- 
munion purposes,  and  a  member  of  said  church  will  not  comply  with  the 
above  decision  ?  Considered,  that  such  member  should  be  dealt  with  as 
in  other  offences. 

Y.  M.  1857.  Art.  1.  Concerning  the  use  of  ardent  spirits  among  the 
Brethren.  Considered,  that  every  brother  that  is  entrusted  with  the 
oversight  of  the  church,  should  exert  his  influence,  by  example  and  pre- 
cept, to  induce  all  the  members  of  his  congregation  to  abstain  altogether 
from  the  use  of  ardent  spirits  as  an  article  of  luxury,  or  as  a  drink ;  and 
not  to  give  it  to  the  working  hands  to  drink,  admitting  it  only  for  medical 
or  mechanical  purposes.  The  same  advice  is  given  to  all  the  ofiicers  in 
all  the  churches  throughout  our  whole  brotherhood. 

Y.  M.  1862.  Art.  26.  What  is  to  be  done  with  a  brother  that  buys 
whiskey  by  the  barrel,  and  sells  it  to  such  as  he  thinks  use  it  temperately ; 
and  when  admonished  once  and  again  not  to  sell,  he  says  he  will  be  more 
careful  to  sell  to  none  but  those  who  use  it  temperately  ?  Answer. — Any 
brother  dealing  in  intoxicating  liquors,  if  he  continues  to  do  so  after  be- 
ing admonished,  cannot  be  fellowshipei  as  a  brother. 

ASSIGNING  PROPERTY. 

Y.  M.  1822,  at  Canton.  Art.  8.  How  it  is  viewed  when  a  brother  as- 
signs his  property  to  another,  with  a  view  to  defraud  his  neighbors 
(creditors).    It  is  considered,  that  we  cannot  hold  him  in  fellowship. 

ATTEST,  TAKING  THE. 

To  understand  this  term,  we  must  go  back  to  the  time  when  the  advice  was 
given.  The  year  ITTS,  in  the  history  of  our  country  was  the  second  year 
of  that  revolutionary  war  by  which  struggle  it  was  to  be  decided  whether  our 
countiy  should  continue  under  the  government  of  England,  or  become  an  inde- 
pendent self-governing  people.  While  this  question  remained  undecided  many 
God-fearing  people  would  not  conscientiously  transfer  their  allegianf  e  to  the 
States,  which  was  done  by  the  "attest,"  while  some  did.  Why  our  brethren 
could  not  approve  of  this  talking  the  attest,  was  more  fully  explained  in  the  fol- 
lowing year,  as  it  will  apj  ear  in  the  minutes  of  that  year,  given  also  above. 
From  this  it  will  appear  also,  that  our  brethren  always  stood  aloof  from  political 
strife. 


24 


ATTEST. 


Y.  M.  1778.  After  much  reflection  in  the  fear  of  the  Lord,  it  has 
been  concluded  in  union,  that  the  brethren  who  have  taken  the  attest 
should  recall  it  before  a  justice,  and  give  up  their  certificate,  and  recall 
and  apologize  in  their  churches,  and  trul}'  repent  for  the  error.  If  they 
cannot  do  this,  and  will  justify  themselves,  the  apostle  exhorts  us  we 
should  withdraw  ourselves  from  every  brother  who  walketh  disorderly, 
and  such  a  brother  will  be  deprived  of  the  kiss  of  fellowship,  of  the 
counsel,  and  the  breaking  of  bread,  until  he  becomes  obedient  again. 
Ministers  and  elders  who  have  taken  the  attest,  and  are  sorry  and  griev- 
ed for  it,  confessedly  recall  the  matter  before  the  justice  of  the  peace  and 
in  the  public  church,  counsel  shall  be  held  about  them  in  their  churches 
in  presence  of  one  or  more  ministers  or  overseers,  to  consider  in  the  fear 
of  the  Lord,  whether  he  or  such  as  before  mentioned  could  serve  again  in 
their  office.  But  if  such  minister  or  elder  should  approve  himself  stub- 
bornly, and  justify  his  course,  yea,  even  teach  the  same,  then  we  cannot 
comprehend  how  he  can  be  obedient  to  the  Spirit  of  truth,  which  teaches 
we  shall  not  touch  the  unclean  thing,  nor  be  unequally  yoked  together 
with  unbelievers,  because  Christ  has  no  concord  with  Belial.  Therefore 
we  decide  that  such  laborers  are  unfit  in  the  Lord's  vineyard,  and  also 
unfit  to  be  members  in  the  church  of  the  living  God,  until  their  minds 
are  changed,  and  they  speak  again  with  new  tongues,  or  find  their  hearts 
with  David.    May  God  have  mercy  upon  us ! 

Y.  M.  1779.  On  account  of  taking  the  attest,  it  has  been  concluded 
in  union  as  follows  :  Inasmuch  as  it  is  the  Lord  our  God  who  establish- 
es kings  and  removes  kings,  and  ordains  rulers  according  to  his  own  good 
pleasure,  and  we  cannot  know  whether  God  ha.«  rejected  the  king  and  chosen 
the  state,  while  the  king  had  the  government;  therefore  we  could  not  with  a 
good  conscience  repudiate  the  king,  and  give  allegiance  to  the  states.  And 
it  seems  to  us  that  those  who  have  done  so  have  committed  a  fault,  on  ac- 
count of  which  fault  we  could  not  break  bread  with  them,  but  bear  with 
them  in  love.  But  if  they  would  come  moved  by  their  own  conviction, 
and  would  make  acknowledgments,  being  truly  repentant,  then  we  might 
forgive  them,  and  we  believe  God  would  also  forgive  them,  and  we  might 
break  bread  with  them.  But  in  regard  to  the  laborers  (ministers),  we 
think  they  should  stand  still  in  their  labor,  and  not  baptize  or  administer 
in  the  breaking  of  bread.  Should  they,  however,  come  convinced  in 
themselves  to  have  erred,  and  show  contrition,  saying,  We  are  sorry," 
then  we  might  forgive  them,  and  be  in  full  fellowship  with  them,  yet  so 
that  the  church  to  which  he  belongs  should  be  satisfied  with  him,  when  he 
should  continue  in  his  office.  But  if  such  go  still  further  in  this  matter, 
as  holding  office  (political)  and  so  forth,  show  no  sorrow,  and  rather  con- 
tinue in  such  course,  then  they  should  be  also  deprived  of  the  church 
council  and  holy  kiss,  and  nota  bene,  not  only  the  ministers,  but  all  who 
have  taken  this  course. 


AUTHORITY  OF  A  BISHOP— AVOIDANCE. 


25 


AUTHORITY  OF  A  BISHOP.    (See  also,  "  ^/Jtop.") 

Y.  M.  1822,  Gauton.  Art.  3.  How  far  should  a  brother  keep  house 
without  counseling  the  church,  or  members  without  counseling  the 
housekeeper?  It  was  considered,  that  the  brother  who  is  housekeeper 
should  always  act  in  concert  with  the  church,  especially  with  his  co- 
laborers  in  the  church,  and  just  so  his  co-laborers  should  always  counsel 
with  their  elder  brother,  and  a  private  brother  should  not  undertake  to 
teach  or  serve  until  the  church  calls  him  to  it. 

Y.  M.  184:0.  Art.  4.  Is  in  the  churches  of  the  Brethren  any  materi- 
al difference  among  the  bishops,  so  that  one  has  more  power  (authority) 
than  another  ?  Considered,  that  according  to  the  word  of  our  Saviour, 
Matt.  23:  8,  "One  is  your  master,  even  Christ;  and  all  ye  are  breth- 
ren there  is  no  difference  in  the  brotherhood  or  among  bishops  but  that 
which  a  higher  age  and  more  wisdom  and  experience  may  give.  See 
1  Pet.  5  :  5,  "  Ye  younger,  submit  yourselves  to  the  elder." 

Y.  M.  1848.  Art.  20.  Whether  three  or  more  ordained  elders  have 
the  authority  of  liberating  out  of  avoidance,  independent  of  the  church  ? 
Considered,  that  it  cannot  be  done  properly  without  the  counsel  and  con- 
sent of  the  church. 

Y.  jM.  1849.  Art.  cG.  Has  a  bishop  authority  to  request  a  deacon 
who  moved  into  his  church  without  a  letter  of  recommendation  from  the 
church  from  which  he  came,  to  take  his  place  at  a  meeting  for  worship, 
and  to  preach  or  exhort  ?  Considered,  that  he  has  no  such  authority, 
and  the  members  that  move  from  one  church  to  another,  ought  always  to 
bring  a  certificate  of  their  membership  and  standing. 

Art.  37.  If  a  member  commits  an  open  fault  in  the  world,  has  the 
overseer  authority  to  send  brethren  to  investigate  the  matter  before  coun- 
seling the  church  ?  Considered,  that  the  overseer  has  the  authority  to 
do  so. 

Y.  M.  1850.  Art.  17.  How  is  it  considered,  when  a  sister  has  an  un- 
believing husband  who  gets  drunk  and  abuses  her,  and  attempts  to  kill 
her  with  an  axe ;  she  then  leaves  him,  and  returns  to  her  father,  who 
then  goes  to  the  housekeeper  in  the  church  for  advice,  upon  whose  ad- 
vice a  bill  of  divorce  is  obtained  ?  Considered,  that  a  hou.sekeeper  has 
no  right  to  give  such  advice  without  coun.se]ing  the  church;  neither  had 
the  sister  a  right  to  get  divorced  without  such  counsel.  (See  Matt.  19  : 
6-9,  1  Cor.  7  :  11.) 

AVOIDANCE,  OR  EXCOMMUNICATION. 

Avoidance  is  a  term  not  known  or  used  in  the  ecclesiastic  terminolop^y  of  the 
greater  part  of  so-called  Christian  professors  of  the  present  day,  outside  of  our 
frateinity  and  a  few  other  communities  of  a  more  ancient  date.  For  this  reason 
we  have  added  another  term,  which  is  more  in  general  use  by  eccle.si;istical  wri- 
ters, though  not  strictly  a  scriptural  term.  We  will  give  the  definition  of  both 
terms  by  the  lexicographer  Webster:  "Avoidance:  the  act  of  avoiding  or 
shunning.  To  avoid  is  to  shun  ;  to  keep  at  a  distance;  to  avoid  the  company  of 
a  certain  person."    Excommunication  in  an  ecclesiastical  sense,  is  defined  by  the 


26 


AYOID^^XCE. 


same  author  as  "the  act  of  ejecting  from  a  church;  expulsion  from  the  com- 
munioa  of  a  church  and  deprivation  of  its  rights,  privileges  and  advantages:  an 
ecclesiastical  penalty  or  punishment  inflicted  on  offenders.  Escommun.citian  is 
an  ecclesi  istical  interdict  (or  prohibition)  of  two  kinds,  the  lesser  and  the  greater. 
The  lesser  eseo'-iimunication  is  a  separation  or  suspension  of  the  offender  from 
partaking  of  the  cucharist  (comm-;nion)  ;  the  greater  is  an  absolute  separation 
au'i  exclusion  from  the  church  and  all  its  rights  and  advantages." 

Cruden  in  his  Concordance  defines  e-xcommunication  as  "  an  ecclesiastical  cen- 
sure whereby  they  who  incur  the  guilt  of  any  heinous  sin,  are  separated  from 
the  communion  of  the  church,  and  deprived  of  spiritual  advantages;  that  they 
may  be  brought  to  repentance,  and  others,  by  their  example,  kept  from  the  like 
enormities.  Matt.  18  :  15-17  ;  1  Cor.  5:  5-7  ;  2  Thess.  3:  14,  15."  He  is  also 
speaking  of  a  '-lesser  and  greater  excommunication."  While  we  agree  with 
these  authors  in  the  l>st  mentioned  point,  that  there  must  be  different  degrees  of 
church  censure,  as  there  are  different  degrees  of  guilt,  we  are  compelled  to  differ 
from  them,  when  the}-  speak  of  ejecting,  expelling,  which  imply  the  use  of  phys- 
ical force,  as  being  so  contrary  to  the  spirit  and  law  of  Christ,  that  no  Christian 
could  entertain  such  an  idea,  much  less  perform  such  an  act.  Hence  the  Brethien 
prefer  the  simple  term  "  avoida-jce"  to  the  Jewish  word  ''ban"  or  -'anathema," 
or  to  the  Roman  term  '-excommunication."  The  reason  is.  because  avoidance 
is  a  simple,  plain  word  in  our  own  language,  readily  understood  by  all.  and  not 
subject  to  misapprehension,  as  words  taken  from  other  languages,  and  having 
acquired  a  signification  foreign  to  the  letter  and  spirit  of  the  gospel,  and  what 
is  still  more,  because  it  is  a  scriptural  term.  True,  the  s'lbstantive  noun  does 
not  occur  in  our  common  version  of  the  Bible,  but  the  verb  and  root  of  the  sub- 
stantive, AVOID,  occurs  in  the  following  passages:  1  Sam.  18:  11.  "David 
avoided  out  of  his  presence  twice."  Prov.  4  :  15,  "  Avoid  it,  (».  e.  the  path  of  the 
wicked  and  th^;  way  of  evil  men.)  pass  not  by  it,  turn  from  it.  and  pass  away." 
Eom.  16:  17.  -  Now  I  beseech  you,  brethren,  mark  them  which  cause  division 
and  offences  contrary  to  the  doctrine  which  ye  have  learned,  and  av  Ad  them." 
1  Cor.  7:2:  '-Nevertheless  to  avoid  fornication,  let  every  man  have  his  own 
■wife."  2  Cor.  8  :  20,  '  Avoiding  this,  that  no  man  should  blame  us."  1 
Tim.  6  :  20,  '  Avoiding  profiine  and  vain  babblings  and  opposi'ions  of  science, 
falsely  so-called."  2  Tim.  2:23:  -  But  foolish  and  unlearned  questions  avoid  " 
Titus  3:  9,  10,  ''Avoid  foolish  questions,  &c."  And  when  in  the  next  verse 
"  reject"  occurs,  in  Greek  it  is  the  same  word  as  in  2  Tim.  2  :  23,  Tvhere  it  is 
translated  '-  avoid." 

From  these  passages  it  is  sufficiently  clear  what  the  general  idea  of  avoidance 
is,  namely,  to  avoid,  shun  and  keep  at  a  distance  from  evil,  from  physical  or 
moral  evil,  and  from  evil  men;  and  from  two  of  the  passages,  Rom.  16  :  17,  and 
Tit.  3:  10.  it  is  evident  that  they  refer  expressly  to  the  ordinance  under  consid- 
eration. 

But  we  must  bring  our  remarks  to  a  speedy  close.  That  the  main  law  of  Christ 
concerning  avoidance  is  recorded  in  Matt.  18  :  15-20,  and  in  1  Cor.' 5  frotn  be- 
ginning to  end,  but  more  particularly  verses  9-13,  has  been  mentioned  already, 
and  will  be  repeated  again  in  the  following  articles  of  counsel  of  the  Brethren  at 
yearly  meetings.  A  critical  and  prayerful  examination  of  these  and  other  pass- 
ages, together  with  a  careful  study  of  the  history  of  the  churches  and  of  man- 
kind, has  convinced  the  writer  cf  the  correctness  of  the  views  and  practice  of 
the  brethren  in  this  respect,  and  that  they  can  be  defended  against  every  objec- 
tion of  a  candid  believer  of  the  word  of  God.  Our  brotherhood  was  once  a 
unit  on  the  subject  (of  course,  with  exceptions,  as  there  was  one  among  the 
Twelve  an  exception),  as  the  sequel  of  this  article  will  show.  For  more  than  a 
century  it  was  the  universal  belief  among  our  brethren,  that  this  was  as  much 
an  institution  of  the  Lord  as  baptism,  or  any  other  ordinance,  and  none 
could  gainsay  it.  But  times  have  changed ;  a  whole  generation  of  old  and 
faithful  and  steadfast  brethren  has  almost  entirely  passed  away,  and  at  least  in 
some  parts  of  our  wide-spread  fraternity  a  new  generation  has  come  up,  •■  which 
knew  not  Joseph;  "  and  of  late,  sad  to  teil,  it  has  come  openly  to  light,  that  we 
are  no  longer  in  such  cordial  union  on  this  and  some  kindred  subjects  as  our 
brethren  once  were.  We  love  our  dear  brethren,  even  those  who  do  not  see 
alike  with  us  ;  indeed  we  thank  them  that  they  have  come  out  openly  and  will- 
ing for  discussion,  and  thus  caused  others  to  think  and  reflect  on  the  subject 
more  seriously  than  they  ever  did.  We  hope  that  all.  are  desirous  to  be  in 
union  and  full,  real  fellowship  on  every  practical  question.    The  reason  why  we 


AVGIDAXCE. 


27 


feel  specially  grateful  to  those  brethren  dissenting  on  this  subject,  is  this,  that 
we  have  investigated  the  same  a'^ain  more  deej)!/  tlian  ever,  and  we  hoped 
to  be  a":)le  by  this  time  to  lay  before  our  brethren  the  result  of  our  labors.  In 
this  we  failed  ;  it  was  impossinle  for  us  to  accomplish  that  part  yet  ;  but  it  is 
yet  our  intention,  if  the  Lord  spares  our  life,  and  grants  his  blessing,  to  do  so  at 
a  future  day.  To  do  the  subject  full  justice,  we  feared  that  it  would  make  a  much 
greater  work  than  we  at  first  coulemplated.  and  we  desired  also  to  give  those 
documents  of  our  older  brethren  or  yearly  meetings,  which  we  nave  been  collect- 
ing ever  since  we  came  to  the  church,  many  of  which  might  finally  have  been 
lost  altogether,  if  not  put  in  print,  the  preference  over  our  own  work,  which  we 
would  rather  leave  as  a  legacy  to  our  dear  brethren,  to  be  published  after  we  have 
departed  this  life,  or  at  least  wait  until  the  brotherhood  is  more  in  union  again 
oa  this  sui-ject.  For  more  union  among  us,  which  is  the  bond  of  love,  I  wish 
myself  and  all  our  brethren  and  sisters  to  piay,  and  to  labor  and  even  to  suffer 
with  all  our  hearts.  Let  us  consider  what  our  nation  has  done  and  suffered,  and 
thousands  have  prayed  during  the  late  conflict  for  a  merely  human  inslrutuent, 
called  the  constitution,  and  for  an  earthly  and  temporal  union  !  Should  we  then 
not  stand  as  one  man  for  that  constitution  which  is  of  a  divine  origin,  and  for 
that  union  which  will  last  forevermore  ? 

We  now  merely  add  to  those  above  our  definition  and  description,  derived 
from  the  word  of  God  and  the  once  universal  practice  of  our  brethren. 

The  ordinance  of  avoidanCt:  is  an  institution  of  the  Lord  Jestis  Christ  for  the 
preservation  of  the  purity  and  unity  of  the  church,  and  for  the  bringing  to  re- 
pentance and  restoration  of  fallen  members.  In  cases  of  private  offences  and  mi- 
nor faults,  which  upon  acknowledgment  and  submission  to  the  CvUiisel  of  the 
church  might  be  readily  forgiven  and  remitted,  if  the  offender  obstinately  re- 
fuses to  do  so,  and  thus  will  not  '-hear  the  church."  then,  if  admonished  once 
and  again,  the  church  has  no  choice  but  to  submit  herself  to  the  necessity  and 
duty  to  pronounce  the  sentence  e.xpressed  in  Malt.  18  17,  t.  e.  she  must  avoid  in 
part  such  stubborn  aierabers,  by  not  admitting  them  to  communion  or  church 
council,  and  not  saluting  them  as  members  This  avoiding  in  part  was  called  by 
some  ciwpeiiding.  and  Cyprianus  of  the  second  century  called  it  putting  back,  and  so 
do  our  brethren  to  tliis  day.  But  in  cases  of  crimes  and  such  heinous  sins  as  enu- 
merated 1  Cor.  5:11,  ",nd  other  places,  a  different  course  is  to  be  pursued.  Here 
confession  and  acknowledgment  will  not  suflBce,  nor  a  putting  back  or  avoiding 
in  part  would  answer  the  purpose  of  justice  and  mercy;  hence  Love  and  Wisdom 
divine  devised  and  ordained  ''  not  to  keep  company  with  such,  no  not  to  eat,"'  and 
to  this  our  ancient  brethren  from  the  time  we  have  any  record  of  them,  and  many 
that  live  to  this  day,  without  adding  or  taking  away  a  single  word  (for  they 
tremble  a'  God's  word,  Rev.  22  :  18,  19)  gave  their  most  humble  yet  willing 
assent  and  obedience,  took  up  the  cross  as  cross-bearing  children  of  God  should 
do  (and  there  is  undoubtedly  i  cross  in  this  ordinance,  and  not  a  pleasure),  and 
this  they  called /((/i  avoidance.  Why  the  Lord  did  not  in-titute  this  while  yet 
jjersonall}-  on  earth,  the  answer  may  be,  may  it  not  have  been  one  of  those  thing."? 
which  the  Lord  had  to  tell  the  disciples,  but  they  could  not  bea,r  it  then.  What 
Paul  said  and  did.  he  did  it  in  the  name  of  Christ,  and  consequently  as  if  the 
Lord  bad  said  and  done  it  himself. 

From  the  testimony  of  the  Brethren  in  171.^  (fully  150  years  ago).  See 
"  Groundsearching  Questions"  in  Alexander  Mack's  writings,  page  129.  Where 
Qu.  22  reads  thus  :  Whether  the  external  ban  (excoramunicntion)  is  an  essential 
part  of  (the  constitution  of)  the  church  of  Christ,  since  he  himself  did  not  enforce 
and  exercise  it,  even  upon  the  very  wicked  .Judas?  Ans. — The  ban  is  an  essen- 
tial and  necessary  thing  in  the  church  of  Christ,  as  long  as  ii  is  at  war  in  this 
■wicked  world  with  wolves  and  evil  spirits.  Xo  church  of  Christ  could  exist  without 
it.  [This  idea  has  been  misunderstood  and  rejected,  seeing  that  there  are  churches 
in  existence,  and  some  have  been  for  a  long  time  without  the  avoidance.  But  the 
main  point  with  regard  these  is  :  Will  Christ  acknowledge  them  to  belong  to  his 
church, if  they  do  not  observe  all  whatsoever  Christ  commanded  them  ?]  The  devil, 
with  his  leaven  of  wickedness,  would  soon  destroy  all  that  is  good.  True  believ- 
ers, while  they  were  steadfast  in  the  faith,  never  could  refuse  it  (the  salutary  re- 
straints appointed  in  the  gospel).  They  have  als-ays  viewed  them  as  divine  means 
of  grace,  appointed  by  the  great  love  and  provident  care  of  God,  and  used  them  as 
a  strong  tower  and  wall  round  about  the  church  of  the  Lord.* 

With  respect  to  Judas  we  say.  that  Christ  has  e.\ecuted  the  ban  suffitiently 
upon  him,  giving  him  over  to  Satan  ;  for  he  hanged  himself    But  that  he  was 


28 


AVOIDANCE. 


not  excommunicated  before  he  committed  the  outward  act,  13  not  against  excom- 
munication, but  rather  in  its  favor.  That  this  was  the  mind  of  God  at  all  times, 
as  wc  percfivu  ia  Adam,  who  may  have  had  probably  some  iutercourse  with  the 
tempter  previous  to  his  fall  ;  bui  he  was  not  driven  out  of  Paradise  until  he  had 
actually  eaten  of  the  forbidden  fruit.  So  Judas  may  have  enteitained  traitorous 
thoughts  long  before  he  carried  them  out;  but  the  long-suffering  oi' Jesus  had 
borne  with  him,  and  patiently  tried  to  bring  him  to  repentance,  until  the  evil  ob- 
tained the  sujjremacy,  and  became  manifest  in  the  deed.  Then  ke  was  sufficiently 
excommunicated  by  Christ,  and  we  think  the  ban  was  fully  e.vecuted  upon  him. 

Ihid.  page  1.32.  Qu.  25.  Whether  the  apostles  ever  prohibited  the  necessary 
spiritual  or  temporal  assistance  of  charity  from  being  rendered  to  the  excom- 
municated? Ans. — The  apostles  have  never  commanded  to  withhold  from  the  ex- 
communicated necessary  spiritual  or  temporal  assistance;  moreover,  they  are  to 
be  admonished  to  repentance,  and  though  they  do  not  hear,  or  receive  it,  we 
are  clear.  So  likewise  in  worldly  things,  if  we  abound  in  the  things  of  this  world, 
and  the  excommunicated  is  in  want,  we  are  to  communicate  according  to  his 
need.  Qu.  2S.  Whether  your,  the  new  Baptists,  excommunication  ever  had  ia 
any  of  its  subjects  such  a  divine  effect  and  result  as  that  of  the  apostles  ?  Ans. 
Wc  firmly  believe  that  all  those  we  excommunicate  according  to  the  word  of  the 
Lord,  will  'eel  an  internal  effect,  and  an  impression  already  here  ;  and  if  not  re- 
penting in  this  time  of  grace  it  will  become  manifest  in  the  great  day  of  judg- 
ment. But  that  men  should  immediately  fall  dead  to  the  ground  like  Anaui*is, 
such  has  not  happened  yet,  and  is  only  once  recorded  of  the  apostles  ?  and  how- 
ever many  were  excommunicated  by  the  apostles,  no  more  died  thus  literally,  yet 
we  believe  the  power  of  excommunication  was  fully  realized  in  them. 

Y.  M.  179-1.  Art.  6.  Concerning  the  ban,  we  woiill  very  readily  deny 
ourselves  so  much  for  our  brethren's  sake,  so  as  to  drop  the  Jewish  word 
"  ban."  But  the  ordinance  of  the  Lord  Jesus  and  his  holy  apostles  we 
cannot  give  up  even  for  our  brethren's  sake,  namely  :  "  If  any  man  that 
is  called  a  brother  be  a  fornicator,  or  covetous,  or  an  idolater,  or  a  railer, 
or  a  drunkard,  or  an  extortioner  ;  with  such  a  one  no  not  to  eat,"  1 
Cor.  5  :  11.  Here  we  see  clearly  that  Paul  does  not  mean  only  the  eat- 
ing in  (the  Lord's)  supper,  but  all  eating  (in  his  company).  This  is 
shown  in  the  foregoing  verse  very  plainly,  when  it  says,  "  yet  not  alto- 
gether with  the  fornicators  of  this  world,  etc."  Otherwise  we  might  cat 
the  bread  of  communion  with  the  fornicators  of  this  world,  which  cer- 
tainly he  cannot  have  meant  at  all. 

y.  M.  1805.  Art.  1.  Concerning  those  who  are  in  avoidance.  Since 
some  think  that  we  may  or  should  not  even  give  them  the  hand,  while 
others  would  feel  disposed  at  times  to  offer  them  the  hand  as  a  token 
that  we  would  willingly  assist  them  to  be  released  and  reconciled  again, 
the  unanimous  conclusion  was,  that  we  should  be  of  one  mind,  and  fol- 
low the  same  rule  in  housekeeping,  and  it  was  so  laid  down,  that  it  might 
be  best  to  offer  them  in  that  view  the  hand,  but  to  have  no  dealings  with 
them  nor  any  familiar  intercourse  until  a  reformation  takes  place  in 
them. 

Y.  M.  1822,  Canton.  Art.  11.  How  shall  the  church  conduct 
itself  toward  those  members  that  have  been  separated  from  the  church  ? 
Considered,  first,  when  a  member  is  separated  from  the  church  as 
far  as  from  the  kiss,  breaking  of  bread  and  church  council,  such  ought 
to  be  diligently  exhorted  according  to  the  evidence  of  the  apostle, 
but  could  not  be  called  brother.    But  when  such  would  not  receive  the 


AVOIDANCE. 


29 


admonition  of  love,  and  should  fall  into  more  grievous  sins,  the  church 
has  to  put  them  in  avoidance,  and  have  no  company  with  them,  accord- 
ing to  the  word  of  the  apostle. 

Y.  M.  1822,  Miami.  Art.  1.  When  a  member  is  put  in  avoidance, 
how  far  is  his  companion  in  wedlock  to  be  held  as  a  member  ?  It  was 
considered,  that  she  may  be  held  as  a  member,  yet  so  as  not  to  break  the 
bread  of  communion. 

Y.  M.  1825.  Art  3.  Concerning  separation  or  excommunication,  be- 
ing viewed  of  unequal  degrees.  It  was  considered,  that  according  to 
apostolic  doctrine,  such  having  committed  gross  or  vicious  sins,  must  be 
put  entirely  in  avoidance,  while  less  transgressions  only  precluded  from 
the  kiss,  brotherly  counsel,  and  the  breaking  of  bread. 

Y.  M.  1827.  Art.  2.  About  the  avoidance  and  restoration  of  mem- 
bers. T\'hen  a  member,  on  account  of  crimes  committed,  must  be  sepa- 
rated and  put  in  avoidance,  and  should  afterward  become  reformed  in 
life  and  conduct,  and  apply  for  restoration,  or  for  release  from  the 
avoidance,  and  the  church  could  not  yet  feel  satisfied  to  restore  such  en- 
tirely, they  might  be  released  ;  and  should  such  fall  again  into  crime,  we 
would  have  a  right  to  put  them  again  into  avoidance. 

Y.  M.  18.37.  Art.  G.  Whether  the  sense  of  the  words  of  the  Saviour, 
Matt.  18,  "  Let  him  be  unto  thee  as  a  heathen  man  and  a  publican  !  "  is 
the  same  as  the  sentence  of  the  apostle,  1  Cor.  5,  "  Have  no  company 
with  him,"  &c.  It  is  understood  by  the  meeting  almost  unanimously, 
that  the  expression  of  the  Saviour,  "  Let  him  be  unto  thee  as  a  heathen 
man  and  a  publican,"  excludes  a  member  only  so  far  as  from  the  church 
council,  from  the  ki.ss  and  from  the  breaking  of  bread,  but  that  the  in- 
tention of  the  apostle  when  he  speaks  of  the  vicious  (gross  sinner), 
"  Have  no  company  with  him,"  and  after  noting  the  (sins,  crimes)  vices, 
adds  yet,  '  with  such  a  one  (you  ought)  no  not  eat  I"  that  we  ought  to 
avoid  such  altogether,  according  to  the  (obvious)  sense  of  the  word. 

Y.  M.  1838.  Art.  1.  Whether  a  congregation  (church)  has  the  right, 
according  to  the  gospel,  to  put  a  member  in  avoidance  or  not  ?  Consid- 
ered, that  the  old  brethren  always  have  thought  it  light,  and  (we)  still 
think  it  right,  according  to  the  gospel,  to  put  members  in  avoidance  in 
accordance  with  the  word  of  the  gospel,  1  Cor.  5  :  9-11. 

Y.  M.  1840.  Art  3.  In  case  one  that  was  a  brother,  but  now  is  held 
in  avoidance,  lives  some  hundred  miles  from  a  brother  to  whom  he  owes 
a  debt,  and  writes  back  to  brethren,  that  he  were  willing  to  pay,  if  he 
knew  how  much  (he  owed) ;  whether  in  such  case  the  brother  might 
take  the  liberty  to  write  to  him  and  ascertain  what  amount  he  owes  him? 
Considered,  that  brethren  might  make  out  and  send  such  accounts,  inas- 
much it  was  at  all  times  allowed  to  settle  accounts  with  such  members 
that  had  been  put  in  avoidance. 

Y.  M.  1840.  Art.  4.  About  the  difference  among  brethren  in  regard 
to  avoidance  J  since  some  seem  to  know  or  observe  nothing  at  all  of 


30 


AVOIDANCE. 


an  avoidance,  others  take  the  liberty  to  eat  with  and  greet  as  breth- 
ren tlioi^e  that  are  put  in  avoidance,  which  causes  oftentimes  tempta- 
tions and  great  grief  in  those  who  feel  themselves  in  duty  bound,  accord- 
ing to  the  word,  to  observe  the  avoidance  strictly  ?  Considered,  that 
it  is  truly  to  be  lamented  that  such  a  want  of  uniformity  has  crept  in 
by  degrees  among  the  brethren  in  such  a  most  important  matter,  and 
that  it  should  be  the  ardent  desire  and  earnest  endeavor  of  all  brethren 
and  members,  and  especially  of  all  ministers  and  housekeepers,  to  come 
again  into  full  union  in  observing  this  evangelical  and  apostolic  ordi- 
nance, to  accomplish  which  may  the  ever  faithful  Chief  Shepherd  and 
Bishop  of  our  souls  grant  his  grace  and  the  assistance  of  his  good  and 
holy  Spirit. 

Y.  M.  1842.  Art.  1.  Whether  the  sense  of  the  words  of  our  Saviour, 
Matt.  18,  "  Let  him  be  unto  thee  as  a  heathen  man  and  a  publican  !"  is 
the  same  with  the  expression  of  I'aul  the  Apostle,  when  he  says,  "  Have 
no  company  with  him  !"  1  Cor.  5  ?  This  same  query  had  been  before 
the  yearly  meeting  in  Virginia  in  the  year  1837,  and  a  similar  one  before 
the  annual  meeting  in  Morrison's  Cove  in  the  year  1840,  and  even  in  the 
year  1794  (almost  fifty  years  ago)  the  brethren  expressed  their  views  on 
the  subject,  which  were  read,  and  the  brethren  now  assembled  generally 
agreed  to  the  then  expressed  views,  desiring  with  our  departed  brethren, 
that  our  dearly  beloved  members  would  seek  (endeavor)  to  hold  fast  to 
the  written  word  of  truth,  for  we  fear  with  them,  that  whosoever  will 
depart  from  it  is  in  great  danger  of  being  deceived  in  these  much  con- 
fused times.  Now  he  that  attends  strictly  to  the  word,  will  see  plaiul}', 
that  Matt.  18  is  quite  another  case  thin  is  mentioned  in  1  Cor.  5.  There 
the  Saviour  speaks  of  sins  (trespasses)  and  offences  which  a  brother  or 
sister  may  commit  against  a  fellow  member.  Here  the  apostle  treats  of 
vices  and  crimes  which  may  be  committed  against  God  and  the  truth. 
And  as  there  is  a  difference  in  the  sins,  even  so  is  there  also  a  difference 
in  the  discipline  (or  penalty).  Already  under  the  law  there  were  some 
sins  unto  death,  where  the  sinner  had  to  die  without  mercy  under  two  or 
three  witnesses.  Heb.  10  :  28.  But  some  sins  were  not  unto  death,  and 
would  be  atoned  for  by  offerings  and  saciifices.  Even  as  there  is  a  dif- 
ference in  the  discipline  under  the  gospel,  as  we  may  plainly  see  from 
those  passages  before  alluded  to,  viz.  Matt.  18 :  lu-18,  and  1  Cor.  5  : 
9-14,  if  we  examine  them  somewhat  more  closely.  Therefore  the 
brethren  have  always  considered,  and  we  consider  it  so  still,  that  the  di- 
vine sense  requires  to  disown  a  member  who  will  not  be  admonished, 
when  he  has  been  overtaken  in  a  i'ault,  which  might  have  been  atoned 
for  by  an  acknowledgment,  for  his  refusing  to  acknowledge,  only  so  far  as 
from  the  church  council,  from  the  breaking  of  bread,  and  from  the  (holy) 
kiss.  But  a  member  that  has  fallen  into  gross  sins  and  vices,  should  be 
dealt  with  according  to  the  word  cf  God,  as  expressed  by  the  Apostle 
Paul,  to  wit:     Not  to  keep  company  with  such,  no  not  to  cat." 


AA'OIDANCE. 


31 


Y.  M.  1843.  Art.  5.  When  a  brother  is  put  in  avoiilance,  accor  ling 
to  the  words  of  Paul,  1  Cor.  5,  and  his  wife  and  children,  being  mem- 
bers in  the  church,  have  company  with  him,  as  it  happens  in  a  family, 
how  is  the  church  to  treat  them,  or  whether  there  is  a  difference  be- 
tween the  wife  and  the  children,  who  are  yet  under  the  lawful  ages,  and 
how  we  arc  to  do  when  there  is  a  difference  of  opinion  about  the  withdraw- 
ing of  the  hand  from  those  thtit  are  in  avoidance  ?  Considered,  though 
we  are  always  truly  sorry  when  such  a  case  occurs  where  we  must  put 
a  member  in  avoidance,  and  feel  sincere  compassion  for  those  who  suffer 
immediately  under  it;  yet  we  cannot  set  aside  this  apostolic  ordinance, 
and  do  really  believe  that  the  more  strictly  it  is  observed  by  all  the  mem- 
bers, and  especially  by  the  nearest  relatives,  the  more  powerful  it  would 
operate  to  the  salvation  of  the  fallen  member.  But  in  ease  a  wife  would 
not  withdraw  from  fellowship  with  her  husband  (being)  in  avoidance,  it 
was  always  considered,  that  such  a  member  could  not  break  the  bread  of 
communion  while  so  doing;  and  we  do  consider,  that  the  children  are  in 
the  same  predicament,  either  to  withdraw  fellowship  with  the  parent  in 
avoidance,  or  not  to  break  bread.  And  in  regard  to  withdrawing  the 
hand,  it  was  considered,  that  when  the  church  concludes  to  withdraw 
even  the  hand,  the  members  should  all  unite  in  observing  the  same. 

Same  Y.  M.  Art.  11.  Whether  a  teacher  that  is  not  ordained  can 
excommunicate  a  deacon  or  visiting  brother,  on  but  one  brother's  testi- 
mony, and  with  only  twelve  members  in  council  ?  The  view  of  the 
brethren  assembled  is,  that  in  consideration  of  the  words  of  the  ppostle, 
1  Tim.  5  :  19,  "  Against  an  elder  "  (which  word  seems  to  be  used  in  the 
New  Testament  sometimes  in  a  more  limited,  and  at  other  times  a  more 
general  sense,  and  apparently  including  all  those  to  whom  is  entrusted 
an  office  in  the  church,)  "  receive  not  an  accusation,  but  before  two  or 
three  witnesses."  In  consideration  again,  that  as  a  brother  that  is  not 
(yet)  ordained,  ought  not  (has  not  authority)  to  hold  an  election  or  to 
install  ministers  or  deacons,  so  there  ought  to  be  none  excommunicated 
without  ordained  brethren  being  present ;  and  lastly,  because  that  in  such 
a  case  all  the  members  of  the  church,  or  as  many  as  possible,  ought  to  be 
present,  we  could  not  approve  of  such  a  proceeding. 

Our  ancient  brethren  have  taught  us  by  precept  and  example,  and  e.vperience 
has  c.-iifirmed  their  teaching  to  be  true  aud  according  to  the  gospel,  tlic  le^.s  au- 
thority we  try  to  assume  the  Ijetter  we  will  gel  along  as  houseki-eiicrs  in  the 
chuicli  :  hence,  in  such  cases  as  the  one  stated  in  the  aliove  (lucstinn,  where  a 
minister  or  deacon  has  fallen  under  ilu-  ceu.sui-e  of  the  cliurcli,  even  where  two 
ordained  elders  presided  in  such  cliurch,  they  should  not  undertake  such  a  case 
couceniii.g  a  co-laborer,  but  .should  c;ill  for  some  elders  from  other  chuiches  to 
act  iu  tlie  case,  so  as  to  ''abstain  from  all  appearance  of  evil,"  of  exercising  too 
much  authority,  or  of  acting  with  partiality,  iScc.  The  wisdom  of  this  course  is 
so  obvious,  that  it  needs  no  further  vomihent. 

Y.  M.  1844.  Art.  8.  In  a  case  where  man  and  wife  are  both  members, 
and  it  iio  happens  that  the  church  would  have  occasion  to  hold  one  or 
the  other  in  avoidance,  and  after  being  held  thus,  say  two  or  more  years, 


32 


AVOIDANCE. 


without  'manifesting  any  fruits  of  sincere  repentance — which  would  be 
the  mo£:t  prudent  course  to  take  in  behalf  of  the  companion  of  such  thus 
held  in  avoidance  ?  Considered,  that  though  we  sincerely  pity  the  in- 
nocent party,  if  there  has  no  change  taken  place  in  the  state  of  the  fallen 
member,  there  can  be  no  change  in  the  course  of  the  church  toward  such 
a  member.  But  of  this  each  church  must  judge  according  to  existing 
circumstances.  See  2  Cor.  2  :  5. 

It  is  a  very  delicate  raatter  sometimes,  to  inquire  too  deeply  into  such  a  special 
case  presented  at  yearly  meeting,  neither  would  there  be  time  sufficient  for  such 
investigation;  but  it  would  be  an  interestiiig  inquiry,  and  one  that  could  not  fail 
of  good  results,  if  properly  conducted,  namely  this  :  Why  it  is  that  a  member  is 
held  in  avoidance  for  two  or  more  years  without  manifesting  any  change?  It 
seems  to  be  almost  impossible  that  a  person  could  remain  in  such  a  condition 
without  some  change  either  for  better  or  for  worse,  especially  if  the  church  and 
the  family  would  observe  the  avoidance  faithfully.  There  is  cause  for  clos°  self- 
examinaticn,  particularly  of  those  who  coming  into  more  or  less  frequent  contact 
with  such  an  offender  in  avoidance,  to  see  whether  they  are  not  in  the  fault,  that 
this  ordinance  should  be  ineffective  for  any  length  of  time. 

Y.  jM.  1846.  Art.  6.  Whether  one  that  is  called  a  brother,  and  has 
committed  any  gross  crime,  such  as  drunkenness,  blasphemy  or  fornica- 
tion, &c  ,  can  continue  to  be  a  member  of  the  body  of  Christ,  if  he  con- 
fesses his  fault,  and  promises  to  do  better  ?  whether  the  church  may  for- 
give him,  or  whether  he  ought  not  to  be  expelled,  until  he  shows  forth 
fruits  meet  for  repentance  ?  Considered,  that  we  can  conceive  of  extra- 
ordinary cases  of  such  deep  or  thorough  contrition  of  heart,  similar  to 
that  kind  of  leprosy  (see  Lev.  13  :  12-17.)  which  broke  out  abroad  in 
the  skin,  and  the  leprosy  covered  all  the  skin  of  him  that  had  the  plague, 
from  his  head  even  to  his  foot,  and  where  the  priest  had  to  consider  him 
clean — and  so  the  church  likewise  may  unanimously  feel  satisfied  with 
such  signs  of  genuine  repentance,  and  may  be  willing  to  forgive  at  once 
on  his  full  confession ;  yet  in  most  cases  it  is  the  safest  way,  in  the  first 
place  to  obey  the  instruction  of  the  Apostle  Paul  (1  Cor.  6),  and  to  ex- 
communicate such  a  member  '-'with  the  power  of  our  Lord  Jesus  Christ, 
that  the  spirit  may  be  saved  in  the  day  of  the  Lord  Jesus." 

y.  M.  1848.  Art.  18.  Whether  we  have  any  authority  of  liberating 
a  person  out  of  the  avoidance  without  the  person  making  application  ? 
Considered,  that  there  is  to  our  knowledge  no  such  authority  in  the  gospel. 

Y.  M.  1848.  Art.  20.  Whether  three  or  more  ordained  elders  have 
the  authority  of  liberating  out  of  avoidance,  independent  of  the  church? 
Considered,  that  it  cannot  be  done  properly  without  the  counsel  and  con- 
sent of  the  church. 

Y.  jM.  1848.  (Indiana.)  Art.  11.  When  the  church  disowns  a  mem- 
ber, so  that  he  is  set  back  from  the  salutation  of  the  kiss  and  from  church 
fellowship,  how  is  the  proper  way  to  do  with  such  members  as  come  from 
other  arms  of  the  church,  and  knowing  the  standing  of  such  disowned 
members,  yet  will  still  hold  fellowship  with  such  ?  Considered,  that  in- 
asmuch the  church  of  Christ  is  one  body  all  over  the  world,  and  the 
word  says,  "  Whatsoever  ye  shall  bind  on  earth  shall  be  bound  in  heaven, 


AVOIDANCE. 


33 


and  whatsoever  ye  shall  loose  on  earth  shall  be  loosed  in  heaven  j" 
hence,  if  one  branch  of  this  church  disowns  a  member  (legally,  of  course) 
then  members  from  other  (churches  or)  branches,  knowing  this,  should 
hold  them  equally  disowned. 

Y.  M.  1849.  Art.  27.  To  how  great  a  degree  must  a  brother  sin  and 
be  degi  aded,  before  the  church  can  put  him  in  avoidance  according  to  the 
gospel  ?  and  whether  all  dealings  and  communications  of  a  temporal  nature 
between  such  an  individual  and  the  members  of  the  church  should  cease? 
Considered,  that  this  subject  h:is  been  often  before  the  Y.  M.,  and  the 
views  of  the  brethren  then  were  read.  But  on  the  particular  points  of 
the  present  query  we  would  refer  our  dear  brethren  to  the  wcrd  of  God, 
which  is  plain,  explicit  and  sharper  than  a  two-edged  sword.  Paul  the 
Apostle  says,  Rom.  15  :  4,  "  Whatsoever  things  were  written  aforetime, 
were  written  for  our  learning ;"  and  he  evidently  refers  in  these  words  to 
the  writings  of  the  Old  Testament.  Now  we  find,  Lev.  5  :  17,  "If  a 
soul  sin,  and  commit  any  of  these  things  which  are  forbidden  to  be  done 
by  the  commandments  of  the  Lord,  though  he  wist  it  not,  yet  he  is 
guilty,  and  shall  bear  his  iniquity,  and  he  shall  bring  a  trespass-offering 
unto  the  priest,  and  it  shall  be  forgiven  him."  From  this  we  may  learn, 
that  when  a  member  has  trespassed  against  God  and  the  truth,  even  in 
ignorance,  it  is  his  duty  to  come  to  the  church,  and  bring  his  trespass- 
offering,  such  as  David  says,  Ps.  51  :  17,  "  The  sacrifices  of  God  are  a 
broken  spirit :  a  broken  and  contrite  heart,  0  God,  thou  wilt  not  des- 
pise ;"  and  the  church,  which  according  to  1  Pet.  2  :  9,  is  "  a  royal  priest- 
hood," is  to  judge  and  receive  his  offering,  and  forgive  him  accordingly. 
Here  are  the  words  of  Christ  himself  duly  to  be  considered  :  "  Whoseso- 
ever sins  ye  remit,  they  are  remitted  unto  them  ;  and  whosesoever  sins 
ye  retain,  they  are  retained."  John  20  :  23. 

Should,  however,  such  a  member  that  has  trespassed,  be  not  willing  to 
bring  his  offering  of  acknowledgment  of  his  fault,  nor  be  willing  to 
hear  the  church,  then  we  may  consider  this  as  a  rising,  a  scab,  or  bright 
spot,  which  eventually  may  turn  into  moral  leprosy.  Lev.  13  :  2,  and 
in  this  case  the  priest  (the  church)  had  to  shut  him  up,  or,  as  Paul  says 
in  Thess.  '6:  6,  "Now  we  command  you,  brethren,  in  the  name  of  our 
Lord  Jesus  Christ,  that  ye  withdraw  yourselves  from  every  brother  that 
walketh  disorderly,  &c.;"  and  as  our  Lord  taught  us.  Matt.  18  :  17,  "  If 
he  neglect  to  hear  the  church,  let  him  be  unto  thee  as  a  heathen  man 
and  a  publican."  This  withdrawing,  or  shutting  up  from  close  commun- 
ion with  the  church  in  the  salutation  of  the  kiss,  the  breaking  of  bread 
and  the  secret  counsel,  is  continued,  until  it  appears  to  the  satisfaction  of 
the  priest  (or  the  church)  whether  that  spot  is  leprosj'  or  not.  Now 
if  on  examination  the  priest  found  that  white  spot  somewhat  dark,  and 
that  the  plague  did  not  spread  in  the  skin,  he  was  to  pronounce  him  clean. 
So  when  a  member  begins  to  see  and  acknowledge  his  fault,  as  something 
dark,  he  may  be  reinstated  again  into  full  communion. 
'  3 


34  AVOIDANCE. 

"  ]^ut  when  the  raw  flesh  appeareth  in  him,  and  the  leprosy  is  thus 
confirmed,  notice,  he  shall  not  be  shut  up,  for  he  is  unclean.  And  the 
leper  in  whom  the  plague  is,  his  clothes  shall  be  rent,  and  his  head 
bare,  and  he  shall  put  a  covering  upon  his  upper  lip,  and  shall  cry,  Unclean, 
unclean.  He  shall  dwell  alone;  without  the  camp  his  habitation  shall 
be."  Lev.  13  :  14,45,46.  So  our  ancient  brethren  considered,  when 
the  moral  leprosy  in  a  member  was  confirmed  by  raw  works  of  the  flesh, 
such  as  are  described  1  Cor.  5:11;  Gal.  5 :  19-21,  &c.,  that  the  direc- 
tion (or  command)  of  the  (Lord  and  his)  Holy  Ghost  by  the  mouth  of 
the  Apostle  Paul  was  to  be  strictly  and  literally  obeyed,  namely,  "  not  to 
keep  company  with  such  a  one,  no  not  to  eat." 

Our  brethren  -were  well  aware  of  some  commentators  explaining  these  words  as 
if  they  meant  only  not  to  have  fellowship  with  such  in  sjiirifual  matters,  and  not 
to  eat  with  them  the  bread  of  communion.  But  the}'  (our  brethren)  found  it  im- 
possible to  believe  that  the  church  at  Corinth  should  have  continued  in  full  fel- 
lowship such  a  person  as  is  described  in  1  Cor.  5:  1,  so  that  they  should  have 
still  broken  the  bread  of  communion  with  him,  &c.,  even  until  the  apostle  re- 
proved them  by  this  epistle.  They  (the  brethren)  also  thought  of  the  awful 
words,  Rev.  21  :  18,  10,  and  so  they  adhered  simply  to  the  word  as  it  reads,  had 
no  intercourse,  no  dealings  of  any  kind  with  such  person?,  and  did  not  eit  with 
them  at  the  same  table,  or  out  of  llie  same  dish,  at  any  common  meal,  while  they 
were  in  this  state  of  aToidance.  Only  acts  of  charity  toward  them  our  Ijrethren 
did  not  consider  prohibited  by  the  word  of  God.  And  these  views  we  still  hold 
in  communion  with  our  departed  brethren. 

Y.  M.  1850.  Art.  20.  If  a  member  commits  a  fault,  whether  the 
church  has  the  power  according  to  the  gospel,  to  put  that  member  in 
avoidance  without  the  assistance  of  another  church  ?  Considered,  that 
if  there  is  a  bishop  in  that  church,  they  have  the  power  in  the  case  of  a 
private  member. 

But  whether  it  is  best  and  expedient  to  undertake  such  a  solemn  work,  where 
family  connections  might  interfere  much  with  a  fair  and  impartial  trinl,  without 
tLe  assistance  of  another  church  and  other  bishops,  the  church  should  ser'ously 
consider  and  decide  in  the  fear  of  the  Lord — a  church  like  that  of  Philadelphia 
(llov.  3:  8),  where  true  6/-o(AerZy  ^oi'c  dwells  ;  where  the  door  is  open  for  her 
sister  churches  at  any  time  to  enter;  where  humility  acknowledges  of  hiil  little 
strength,  and  is  therefore  willing  to  avail  herself  of  all  the  help  her  sisters,  though 
they  have  but  little  strengh  too,  may  afford. 

Y.  M.  1850.  Art.  24.  Can  a  member  that  is  cut  ofi"  and  kept  in 
avoidance,  be  afterward  released  again  from  the  bonds  of  excommunication 
without  acknowledging  the  fault,  or  without  coming  and  requesting  to  be 
released  ?  And  in  case  members  are  released  without  confessing  their 
faults,  or  desiring  to  be  released,  how  shall  other  members  conduct  them- 
selves toward  them  ?  Considered,  that  where  a  member  has  committed 
one  of  those  faults  mentioned  by  the  Apostle  Paul,  1  Cor.  6  (or  5),  and 
has  been  put  in  avoidance,  the  church  having  sufficient  evidence  that  he 
has  ceased  from  those  evils,  and  by  his  earnest  request  he  may  be  released 
out  of  the  bonds  of  avoidance. — Art.  33.  Whether  members  who  have 
been  put  in  avoidance,  can  be  released  without  their  request  ?  Consid- 
ered, that  they  cannot. — Art.  35.  If  a  brother  transgress  so  as  to  be 
deemed  guilty  of  avoidance,  should  he  not  be  cited  to  appear  before  the 


BAILSHIP  FOR  CRDIINALS. 


35 


chui-ch  in  the  presence  of  the  witnesses,  to  hear  the  testimony  given  ? 
Considered,  that  he  ought  to  be  particularly  requested  to  attend. — Art. 
3G  In  case  such  member  be  found  guilty,  by  whom  should  he  be  inform- 
ed ?    Considered,  that  this  is  a  duty  incumbent  on  the  ordained  brethren. 

Art.  37.  If  it  is  proved  by  two  or  three  brethren  (witnesses)  that  a  brother 
has  been  drinking  to  excess,  yet  not  so  much  as  to  disable  him  from 
keeping  on  his  feet;  but  has  often  before  been  charged,  and  also  before 
been  set  back  or  put  in  avoidance,  and  still  denies  the  charge;  would 
he  not  come  under  the  class  of  drunkards,  or  would  it  be  prudent  to  hold 
him  as  a  brother,  or  should  he  be  expelled  by  the  proof  of  four  or  five 
witnesses,  though  not  members  of  the  church?  Considered,  that  no 
member  should  be  put  in  avoidance  without  positive  proof  from  members 
that  he  or  she  has  been  guilty  of  one  of  those  mentioned  by  Paul,  1  Cor. 
5  ;  11. — Art.  38.  Have  we  a  sufficient  right  according  to  the  gospel,  to 
put  a  man  in  avoidance  who  has  already  been  put  back  from  the  kiss, 
the  communion  and  the  council,  and  disowned  as  a  brother  ?  Considered, 
that  the  church  has  the  power  to  do  so. — Art.  40.  Whether  an  ordained 
brother,  who  has  been  once  in  avoidance,  can  be  restored  again  to  his  full 
office  ?  Considered,  that  a  brother  can  be  restored  again  to  his  full  office 
by  the  voice  of  the  church  (as  in  a  choice). 

Y.  M.  1855.  Art.  3.  How  is  it  considered,  if  a  young  brother  and 
sister  want  to  marry  each  other,  and  being  opposed  by  their  parents,  mem- 
bers too,  accomplish  their  design  so  late  as  to  bring  reproach  upon  them- 
selves and  the  church?  Considered,  that  the  young  members  should  be 
dealt  with  according  to  the  circumstances,  so  as  to  prove  that  the  church 
is  not  participating  in  evil ;  and  the  parents  should  also  be  admonished, 
if  the  church  finds  them  in  error. — Art.  23.  How  is  it  considered,  if  a 
church  having  no  ordained  elder,  has  a  case  of  gross  sin,  such  as  is  de- 
scribed 1  Cor.  5  :  11,  and  application  is  made  to  ordained  elders  to  assist 
them,  the  elders  making  an  appointment,  and  fail  to  attend  ;  has  the 
church  a  right  to  put  such  members  back,  or  ought  the  church  to  hold 
such  transgressors  as  full  members,  until  they  can  get  ordained  elders  ? 
Considered,  that  the  church  may  and  ought  to  put  them  back  provision- 
ally, when  the  crime  is  sufficiently  proved,  until  ordained  elders  can  at- 
tend. 

BAILSHIP  FOR  CRIMINALS. 

Y..M.  1848.  (Indiana.)  Art.  4.  How  would  it  be  considered,  if  a 
man  be  put  into  the  county  prison  for  safe  keeping  until  court,  and  a 
brother  goes  his  security  for  his  appearance  in  court,  and  releases  him 
out  of  prison  ?  Considered,  that  a  brother  ought  not  to  meddle  with  such 
matters  without  counseling  the  church. 

Becoming  bail  or  surety  for  another  was  never  thought  advisable  by  the 
Brethren,  from  a  consideration  of  the  warnings  contained  in  the  word  of  God.  See 
Prov.  6  :  1-5,  "  My  son,  if  thou  be  surety  for  thy  friend,  if  thou  hast  stricken  thy 


36 


BAN— BAPTISM. 


hand  with  a  str.anger,  thou  art  snared  with  the  words  of  thy  mouth,  thou  art  ta- 
ken with  the  words  of  thy  mouth  (or  with  the  ;igning  of  thy  name).  Do  this 
now,  my  son,  and  deliver  thyself,  when  thou  art  come  into  the  hand  of  thy  friend  ; 
go,  humble  thyself,  and  make  sure  thy  friend.  Give  not  sleep  to  thine  eyes,  nor 
slumber  to  thine  eye  lids.  Deliver  thyself  as  a  roe  from  the  hand  of  the  hunter, 
and  as  a  bird  from  the  hand  of  the  fowler."  See  also  Prov.  11:  15,  "He  that  is 
surety  for  a  stranger  shall  smart  for  it ;  and  he  that  hateth  suretyship  is  sure." 
Prov.  17  :  18,  "A  man  void  of  understanding  striketh  hands,  and  becometh 
surety  in  the  presence  of  his  friends."  Prov.  22  :  26.  "  Be  not  thou  one  of  them 
that  strikes  hands,  or  of  them  that  are  sureties  for  debts." 

BAN.  (See  "Avoidance  or  Excommunication."') 

BAPTISM. 

We  hold  baptism,  with  the  generality  of  Christian  professors,  as  the  initial  or- 
dinance appointed  by  our  Lord  Jesus  Christ,  Matt.  28  :  19.  &c.,  but  cannot  bap- 
tize any  but  such  who  profess  to  have  repented  of  their  sins,  and  to  believe  in 
the  Lord  Jesus  Christ,  Mark  16  :  16,  &c.  With  regard  to  the  action,  we  believe 
that  the  word  baptism  means  only  immersion,  as  all  Greek  scholars  are  ready  to 
admit,  if  they  are  candid  and  honest.  The  Greek  term  pa-ruo,  i3a7rTtafia  or  paK- 
Ttaijog,  means,  however,  being  in  the  frequentative  form,  a  repeated  action.  Hence, 
we  adhere  to  trine  immersion  as  the  most  ancient  and  original  action.  We  are 
confirmed  in  this  respect  by  the  fact,  that  single  immersion  was  first  introduced 
full  600  years  after  A.  D  ,  and  that  only  in  Spain,  while  trine  immersion,  even  in 
the  Roman  Church,  prevailed  in  all  other  countries  till  about  the  time  of  the  Re- 
formation, and  is  continued  indeed  to  this  day  in  the  Roman  Church  at  Milan; 
that  the  Greek  Church,  numbering  more  than  sixty  millions  of  professors,  has  al- 
ways practiced  it  until  now  ;  and  that  the  Church  of  England  has  trine  immersion 
indicated  in  her  Bcok  of  Common  Prayer  to  this  very  day  ;  and  that  we  have  evi- 
dence that  trine  immersion  was  also  the  action  in  baptism  practiced  in  the  Lu- 
theran Church  in  the  days  of  Reformation. 

"Whether  such  as  had  been  baptized  by  single  immersion  among  other 
denominations,  could  be  received  among  us  without  that  baptism,  we  be- 
lieve fully  required  by  the  gospel. 

Y.  M.  1804.  Art.  6.  About  persons,  who  are  among  the  English  Bap- 
tists, and  have  been  baptized  by  them,  and  come  now,  and  desire  to  be 
admitted  (in  our  church) ;  whether  they  ought  to  be  baptized  again,  ac- 
cording to  the  true  order  of  baptism,  or  if  they  should  prefer  it,  whether 
we  would  receive  them  without  being  baptized  again  ?  In  consideration 
of  the  Scriptui'e,  and  especially  because  the  Lord  said  to  Moses,  "Look 
that  thou  make  them  after  their  pattern,  which  was  showed  thee  in 
the  mount"  (Exod.  25  :  40),  it  has  been  concluded  with  one  accord,  that 
when  such  come  to  us,  we  should  give  them  in  all  things  good  instruc- 
tion according  to  the  gospel,  yea,  according  to  the  Scriptures;  and  when 
they  believe,  and  are  willing  to  obey  from  the  heart,  that  form  of  doctrine 
according  to  the  counsel  of  God,  they  ought  to  be  baptized  in  the  proper 
order,  because  there  have  occurred  diiferent  examples,  that  heretofore 
persons  had  been  received  by  the  Brethren,  who  thought  then  they  could 
be  satisfied  with  their  singlo  backward  immersion,  but  afterward  they 
were  more  enlightened,  have  deemed  their  baptism  as  imperfect,  and  to 
put  their  conscience  at  rest,  they  requested  and  had  to  be  baptized  in  the 
name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost,  by  a  trine 
immersion. 


BAPTISM. 


37 


Y.  M.  1821.  Art.  6.  Whether  members  (persons)  might  be  received 
into  the  church,  who  have  been  but  once  immersed  (without  baptizing 
them  in  the  manner  we  believe  it  ought  to  be  done  according  to  the  gos- 
pel) ?  It  was  considered,  that  a  threefold  immersion  is  the  true  baptism  ; 
but  if  such  persons  would  be  content  with  their  baptism,  and  yet  acknow- 
ledge the  Brethren's  order  as  right,  we  would  leave  it  over  to  them,  and 
receive  them  with  the  laying  on  of  hands  and  prayer. 

Y.  M.  1828.  Art.  6.  Whether  a  person  may  be  received  into  the 
church,  having  been  immersed  but  once?  it  is  the  counsel  to  be  better  that 
they  should  be  baptized  again  in  the  true  order. — Art.  7.  Whether  we 
had  a  right  to  cause  a  candidate  for  baptism  to  make  a  vow  ?  it  was  con- 
sidered, that  it  is  according  to  the  gospel  to  receive  them  in  the  order  of 
the  Brethren  as  usual. 

Y.  M.  1833.  Art.  1.  Whether  we  are  to  immerse  at  baptism  once  or 
thrice  '!  It  was  considered,  that  we  cannot  deem  any  other  baptism  as  valid 
according  to  the  word  of  God,  but  a  threefold  immersion. 

Y.  M.  1831.  Art.  -1.  Whether  we  could  receive  into  our  church  a 
person  that  has  been  immersed  once  backward,  without  baptizing  him 
again  ?  Considered,  that  though  it  has  been  done  before,  still  we  believe 
that  the  best  and  safest  way  is  to  baptize  them  right  and  according  to  the 
proper  order  (as  we  believe),  and  that  hereafter  it  should  not  be  done 
otherwise. — Art.  10.  How  it  is  considered,  when  a  member  who  was  re- 
ceived after  having  been  baptized  with  only  one  immersion  backward, 
without  receiving  baptism  according  to  our  order,  moves  into  another 
church,  and  there  is  required  to  be  baptized  ?  Answer  in  foregoing 
article  4. 

Y.  M.  1835.  Art.  1.  How  it  is  viewed  to  receive  colored  people  (into 
our  church)  ?    Considered,  to  make  no  difference  on  account  of  color. 

Y.  M.  1835.  (Miami.)  Art.  13.  What  is  the  order  to  receive  appli- 
cants for  baptism  ?  It  is  necessary  that  there  should  be  self-knowledge, 
repentance  and  faith,  together  with  scriptural  instruction,  and  then  that 
it  may  be  done  with  the  counsel  of  the  church. 

Y.  M.  1837.  Art.  8.  When  persons  desire  to  be  received  by  baptism  in- 
to the  church,  whether  it  be  necessary  to  instruct  them  before  baptism  with 
regard  to  the  swearing  of  oaths,  to  the  going  to  war  and  the  like,  that  ac- 
cording to  our  views  are  forbidden  in  the  gospel  ?  The  advice  is,  that 
such  persons  ought,  if  possible,  to  be  visited  before  baptism,  and  by  all 
means  to  be  previously  instructed  in  the  following  points,  viz.  of  the 
taking  of  oaths,  going  to  war  or  to  muster,  to  use  the  power  of  the  law 
contrary  to  the  gospel,  and  to  conform  to  the  fashions  of  this  world  in 
apparel,  and  the  like  ;  and  that  they  ought  to  state  before  their  reception 
their  willingness  to  refrain  from  all  such  things. — Art.  12.  How  it  is 
viewed  to  receive  persons  into  the  church  in  case  of  sickness  and  bodily 
infirmity,  without  baptism  ?  Considered,  that  we  have  no  express  word 
for  it,  and  that  it  would  be  more  advisable  and  more  safe  to  direct  them 


38 


BAPTISM. 


simply  to  the  mercy  of  God  ia  Christ.  Yet  in  certain  (extraordinary  or) 
singular  cases,  we  would  not  set  bounds,  but  advise  all  teachers  (ministers) 
to  be  careful  to  do  nothing  without  the  counsel  of  their  fellow  laborers, 
and  if  it  can  be  possible,  of  their  church. 

Y.  M.  1844.  Art.  4.  In  regard  to  the  dilference  in  the  form  of  words, 
which  the  Brethren  use  in  baptism,  it  was  after  a  free  discussion  consid- 
ered, since  in  the  practice  of  a  threefold  immersion  of  the  kneeling  can- 
didate, and  in  the  use  of  the  words  of  our  Saviour,  Matt.  28  :  19,  "In 

THE  NAJIE  OF    THE   FATHER,  AND  OF  THE   SoN,  AND  OF  THE  HoLY 

Ghost,"  we  are  all  perfectly  agreed  to  lay  the  matter" down  as  heretofore, 
and  to  bear  with  one  another  in  love,  yet  so  that  the  teachers  of  one  and 
the  same  church  or  district  ought  to  use  the  same  form.  See  1  Cor.  1 :  10. 

Y.  M.  1845.  Art.  4.  Where  is  the  proper  place  for  asking  the  can- 
didates for  baptism  concerning  their  faith  in  Christ — in  or  out  of  the 
water  ?  Considered,  that  the  most  proper  place  for  making  a  public  con- 
fession of  our  faith  in  Christ,  is  in  the  water,  immediately  before  bapti,^m. 
Sea  1  Tim.  6  :  12. 

Y.  M.  1848.  (Ohio.)  Art.  3.  How  are  we  to  receive  members  into 
the  church  from  their  first  application  until  they  are  baptized  according 
to  the  gospel  ?  Considered,  that  inasmuch  as  there  has  been  hitherto  a 
difierence  in  the  pi-actice  and  in  the  form  of  words  used  in  this  ordinance, 
and  inasmuch  it  is  desirable  to  be  in  all  such  matters  of  one  mind,  and 
do  and  speak  the  same  things,  this  meeting  has  unanimously  agreed  upon 
the  following  course  and  form  of  words,  and  recommend  the  same  for 
adoption  in  all  the  churches  : 

First,  the  applicant  to  be  examined  by  two  or  more  brethren  ;  then  the 
case  to  be  brought  before  the  church  council,  before  whom  the  applicant 
is  to  declare  his  agreement  with  us  in  regard  to  the  principles  of  being 
(non-resistant)  non-swearing,  and  non-conforming  to  the  world;  then 
in  meeting  or  at  the  water  to  read  from  Matt.  18  :  10-22,  in  public, 
the  candidates  being  asked  if  they  will  be  governed  by  these  gospel  rules. 
Then  prayer  at  the  water,  and  in  the  water  the  following  questions  to  be 
asked  : 

Dost  thou  believe  that  Jesus  Christ  is  the  Son  of  God,  and  that  he 
has  brought  from  heaven  a  saving  gospel  ?    Answer — Yea. 

Dost  thou  willingly  renounce  Satan  and  all  his  pernicious  ways,  and 
all  the  sinful  pleasures  of  this  world  ?    Answer — Yea. 

Dost  thou  covenant  with  God  in  Christ  Jesus  to  be  fiiithfal  until 
death  ?    Answer — Yea. 

(Then  the  administrator  continues^ — "Upon  this  thy  confession  of 
faith,  which  thou  hast  made  before  God  and  these  witnesses,  thou  shalt 
— for  the  remission  of  thy  sins — be  baptized  in  the  name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Ghost."  After  baptism,  while  in  the 
water,  the  administrator  to  lay  his  hands  upon  the  head  of  the  candidate, 
and  to  offer  up  a  prayer  to  God  in  his  behalf ;  and  then  the  member  is 


BAPTISM. 


39 


to  be  received  by  hand  and  kiss  (if  a  brother  by  the  brethren,  and  if  a 
sister  by  the  sisters,  and  by  the  opposite  sex  only  by  the  hand)  into 
church  fellowship. 

Y.  M.  1848.  Art.  5.  Ought  we  to  receive  any  person  into  the  church 
without  baptism,  having  been  baptized  by  any  other  order  of  people  ?  Con- 
sidered, that  this  yearly  meeting  advise  to  be  very  careful  in  this  matter, 
and  give  it  as  their  unanimous  conclusion,  that  it  would  be  better  to  ad- 
mit no  person  into  the  church  without  being  baptized  by  the  Brethren. 

Y.  M.  1851.  Art.  17.  Whether  tlie  form  of  words  used  in  the  ordi- 
nance of  baptism,  as  laid  down  in  the  annual  meeting,  A.  D.  1848,  could 
not  be  reconsidered  ?  Considered,  to  leave  it  as  the  minutes  of  1848 
have  it. 

Y.  M.  1853.  Art.  45.  Inasmuch  as  there  had  been  a  difference  in  the 
form  of  words  in  administering  baptism,  settled  and  brought  to  a  union  (?) 
some  years  ago,  could  we  not  also  come  to  a  full  union  aad  agreement 
with  regard  to  feet  washing,  the  Lord's  supper,  &c.,  so  that  a  member 
from  one  section  would  find  in  every  other  section  the  same  celebration 
in  manner  and  form  as  at  home?  Considered,  to  refer  this  to  the  next 
yearly  meeting. 

Y.  M.  1855.  Art.  6.  Is  it  consistent  with  the  gospel  to  receive  per- 
sons into  the  church  with  hand  and  kiss,  when  circumstances  will  not 
permit  baptism  to  be  performed '(  Considered,  that  it  is  not  according 
to  the  gospel  to  consider  persons  as  members  of  the  church  without  bap- 
tism ;  yet  they  should  be  encouraged,  and  if  they  wish  it,  their  cases  may 
be  taken  into  consideration  by  the  church  in  council,  and  they  be  re- 
ceived as  candidates  for  baptism,  which  is  to  be  performed  as  soon  as 
circumstances  will  permit. — Art.  20.  How  is  it  considered  best  to  do 
with  a  brother  or  brethren,  that  will  not  use  the  words  in  administering 
baptism,  as  it  was  decided  at  the  yearly  meeting  near  Wooster,  Ohio,  ia  1 848, 
"  for  the  remission  or  forgiveness  of  sin  ?"  Considered,  that  the  decision 
of  said  council  should  be  observed,  as  it  was  observed  by  many  brethren 
from  time  immemorial,  and  that  those  brethren  who  will  not  submit  to  it 
should  be  admonished  for  love  sake  (for  union's  sake)  and  (more  than 
all)  for  the  word's  sake,  to  comply. 

Y.  M.  1857.  Art.  20.  Do  not  those  administrators  of  baptism,  who 
make  the  candidates  for  baptism  renounce  all  the  world,  require  too  much 
of  the  candidates,  since  we  all  have  more  or  less  to  do  with  the  world  ? 
Would  it  not  be  more  proper  to  require  of  them  to  renounce  only  what 
is  contrary  to  the  gospel  ?  Ans. — The  third  article  of  the  minutes  of 
1848  contains  the  proper  renunciation  of  the  world.  The  passage  in 
that  article,  referred  to  here,  reads  thus:  "Dost  thou  renounce  all  the 
sinful 2)leasures  of  this  world?" 

Y.  M.  1858.  Art.  1.  Can  a  person  be  received  into  the  church,  who 
is  uncle  to  his  wife  ?  Or  do  the  brethren  think  the  gospel  will  not  allow 
of  such  a  person  becoming  a  member  of  the  church  ?    Considered,  that 


40 


BAPTISM. 


if  he  is  uncle  to  his  wife  by  marriage,  he  may  be  received,  if  by  blood 
relation,  he  should  net  be — Art.  31.  Is  it  contrary  to  the  gospel  for 
brethren  to  hold  meetings  for  a  number  of  days  in  succession,  in  one  place, 
in  order  to  preach  the  pure  word  of  God,  and  to  administer  the  ordinance 
of  baptism  to  those  who  believe  the  word  and  receive  it?  Considered, 
not  contrary  to  the  gospel,  if  the  believer  is  proceeded  with  according  to 
the  gospel,  and  the  order  of  the  brethren  as  given  by  the  annual  meeting 
of  1848,  Art.  3. — Art.  41.  inasmuch  as  there  has  been  great  confusion  in 
various  branches  of  the  church  during  the  past  year  relative  to  the  man- 
ner of  taking  in  members,  as  this  has  been  done  in  many  different  ways, 
would  brethren  not  consider  it  prudent  and  consistent  with  the  gospel,  to 
have  a  unity  of  practice  throughout  the  church,  and  if  so,  what  shall  that 
practice  be '/  Shall  it  be  the  order  laid  down  in  the  minutes  of  1818,  or 
will  the  brethren  draft  a  new  order?  Considered,  that  we  will  continue 
the  order  laid  down  in  the  minutes  of  1848,  which  is  as  follows:  (see 
page  38.) 

Y.  M.  1859.  Art.  3.  How  is  it  considered  if  a  minister  would  bup- 
licly  teach  that  water  baptism  is  not  for  the  remission  of  sins,  but  that  a 
person  must  have  an  evidence  within  that  his  sins  are  pardoned  before 
he  is  a  fit  subject  for  baptism  ;  and  also  would  differ  with  brethren  in  the 
mode  of  electing  brethren  to  the  ministry,  and  likewise  claim  that  all 
members,  both  male  and  female,  have  a  right  to  admonish  and  exhort? 
Ans. — Considered,  that  it  is  not  according  to  Acts  2  :  38,  and  22  :  16, 
to  teach  that  a  person  must  have  an  evidence  within  that  his  sins  are 
pardoned  before  he  is  a  fit  subject  for  baptism ;  and  that  we  know  of  no  bet- 
ter way  for  the  brethren  to  elect  their  ministers  than  that  which  has 
been  practiced  heretofore.  And  concerning  members  exhorting  without 
being  authorized  by  the  church,  we  think  they  should  not  do  so  in  the 
church  in  our  public  or  general  meetings,  according  to  1  Cor.  14  :  38-35. 

Art.  5.  Inasmuch  as  the  ceremony  vised  by  the  brethren  in  receiving 
members  into  the  church  is  thought  by  a  large  proportion  of  the  brethren 
to  be  of  too  great  length,  might  it  not  be  shortened?  And  instead  of  the 
questions  being  asked  in  the  water,  would  it  not  be  more  consistent  to 
ask  them  in  the  house  or  on  the  bank  of  the  river  or  stream  ?  Ans. — 
We  do  not  consider  it  good  to  make  any  alterations  from  the  present  prac- 
tice of  the  brethren. 

Y.  M.  1860.  Art.  4.  Shall  it  be  an  order  among  the  brethren,  to  re- 
ceive persons  into  the  church  as  members,  when  they  are  sick,  without 
baptism,  with  the  promise  that  they  will  be  baptized  when  they  get  well? 
Ans. — Let  persons  who. wish  to  be  received  into  the  church,  and  who  are 
too  sick  to  have  the  ordinance  of  baptism  administered  to  them,  be  con- 
sidered as  candidates  for  baptism  to  receive  the  ordinance  as  soon  as  cir- 
cumstances will  permit,  but  not  in  full  membership  until  they  are  bap- 
tized. 

Art.  11.  Is  it  consistent  with  the  order  of  the  brethren  and  the  gos- 


BAPTISM. 


41 


pel,  to  receive  a  member  into  the  church  without  the  counsel  of  the 
church,  when  it  is  possible  to  have  a  council  ?    Ans. — It  is  not  consistent. 

Y.  31.  18G2.  Art.  21.  Would  it  not  be  better,  instead  of  asking  the 
consent  of  each  individual  member  concerning  the  reception  of  an  appli- 
cant, to  make  the  request  general,  that  is,  ask  the  church  as  a  body 
whether  they  are  willing  to  receive  such  applicant,  and  if  they  are,  let 
silence  give  consent,  and  if  not,  that  member  who  is  not  willing  to  re- 
ceive such  applicant  shall  have  full  privilege  to  state  his  or  her  objections  '{ 
Answer. — This  is  left  optional  to  each  arm  of  the  church. 

Y.  M.  1862.  Art.  27.  A  person  was  baptized  and  thus  became  a  mem- 
ber of  the  church ;  afterward  thought  he  was  not  in  the  right  state  of 
mind  when  he  had  been  baptized,  and  felt  that  if  he  would  die  in  this 
state,  he  would  be  lost,  and  then  made  application  to  be  re-baptlzcd. 
The  brethren  in  the  congregation  tried  to  reconcile  him,  and  could  not ; 
and  (they)  also  sent  strange  and  elder  brethren  to  talk  with  him,  who 
also  failed  to  satisfy  him.  After  repeated  and  continued  application  for 
re-baptism, a  brother,  without  the  counsel  of  the  church,  baptized  him  over 
again,  when  he  became  reconciled.  Now  did  the  brother  who  re-baptizcd 
the  person  do  his  duty  ?  Answer. — We  think  he  did  not  do  his  duty, 
but  did  wrong. 

Art.  63.  Will  the  brethren  in  annual  council  consider  it  right  for 
ministering  brethren  to  receive  members  into  the  church  without  requir- 
ing them  to  lay  off  the  fashions  of  the  world  in  regard  to  apparel,  and 
to  conform  to  the  order  of  the  brethren  ?  Answer. — We  consider  it 
would  not  be  right  to  do  so;  see  Komans  12  :  3. 

Art.  67.  When  a  person,  having  received  baptism  in  the  same  way  that 
we  perform  it,  but  by  a  member  of  a  different  denomination,  wishes  to 
be  united  to  the  Brethren,  must  such  a  person  be  rc-baptized  in  order  to 
be  received  into  our  church  ?  Answer. — We  refer  to  the  minutes  of  the 
annual  meeting  of  1848,  Art.  5.  ["  Ought  we  to  receive  any  person  in- 
to the  church  without  baptism,  having  been  baptized  by  any  other  order 
of  people  y  Considered,  that  this  yearly  meeting  advise  to  be  very  care- 
ful in  this  matter,  and  give  it  as  their  unanimous  conclusion,  that  it  would 
be  better  to  admit  no  person  into  the  church  without  first  being  baptized 
by  the  brethren."] 

Y.  M.  1864.  Art.  12.  Inasmuch  there  is  a  difference  of  opinion  rel- 
ative to  the  applicant  for  baptism  declaring  his  agreement  with  the  church 
in  regard  to  the  principles  of  non-resistance,  non-swearing  and  non-con- 
formity to  the  world,  whether  this  should  be  done  in  the  presence  of 
the  whole  congregation,  or  of  the  church  only.  We  wish  a  decisive  an- 
swer, and  not  only  a  reference  to  the  minutes  of  1848  and  18.58,  as  we 
have  referred  to  them,  but  still  get  into  diflBculty.  Answer. — We  think 
it  should  be  done  in  the  presence  of  the  church  only. 

Such  questions  seem  to  proceed  either  from  new  churches  or  young  members, 
who  are  somewhat  unacquainted  with  the  ancient  established  order  of  the  church. 


42 


BAPTISM  OF  THE  HOLY  GHOST— BEARDS. 


The  answer  is  exactly  according  to  that  order ;  and  the  reason  why  the  brethren 
would  rather  refer  back  to  former  occasions,  is  simply  thi^,  that  our  bretliren, 
even  the  oldest,  instead  of  loving  and  assuming  authority  for  themselves, 
would  rather  submit  to  another  authority. 

Art.  17.  Is  it  wrong  to  baptize  or  immerse  sick  persons  in  a  house  ? 
Answer. — We  consider  it  is  not  advisable  to  do  so  whenever  it  is  possible 
to  avoid  it. 

Art.  25.  Is  it  in  accordance  with  the  gospel  and  the  order  of  the 
brethren,  for  the  church  to  receive  and  take  candidates  in  with  (or,  by) 
hand  and  kiss  previous  to  the  reading  of  Matt.  18,  and  then  baptize  them 
upon  their  public  confession  ?  Answer. — We  think  it  is  neither  in  ac- 
cordance with  the  gospel  or  the  order  of  the  brethren  to  do  so. 

Art.  20.  Is  it  according  to  the  gospel  and  the  order  of  the  brethren, 
to  receive  and  baptize  into  the  church  such  as  are  in  the  military  service, 
bearing  arms  in  this  war,  or  to  go  into  the  camps  and  baptize  such,  and 
let  them  remain  in  the  service  ;  or,  should  they  not  first  get  a  full 
discharge,  before  they  can  be  received  into  the  church  by  baptism  ? 
Answer. — We  cannot  encourage  such  proceedings;  but  in  case  of  ex- 
treme sickness,  and  when  there  is  a  promise  to  shed  no  more  blood,  we 
will  let  the  churches  applied  to  decide  what  shall  be  done ;  but  let  the 
privileges  of  the  church  be  acceded  to  by  all  candidates. 

BAPTISM  OF  THE  HOLY  GHOST. 

Y.  M.  1858.  Art.  37.  How  is  it  when  one  brother  preaches  that  there 
is  no  baptism  of  the  Holy  Ghost  now,  but  that  it  is  only  the  gift  of  the 
Holy  Ghost  which  believers  receive,  while  another  brother  prays  for 
the  Lord  to  baptize  with  the  Holy  Ghost  ?  Answer. — We  think  it  best  for 
no  brother  to  preach  that  there  is  no  baptism  of  the  Holy  Ghost  now, 
but  in  praying  we  should  pray  for  the  gift  of  the  Holy  Ghost. 

It  would  be  advisable  for  old  and  young  ministers  to  heed  the  adnonition  of 
the  Apostle  Paul,  1  Cor.  1 :  1  J,  when  he  says,  "  Now  I  beseech  you,  brethren,  by 
the  name  of  our  Lord  Jesus  Christ,  that  ye  all  speak  the  same  thiug,  &c.,"  and 
to  abide  by  the  simple  declaration  of  the  word  of  God,  and  whatever  truth  can 
be  fairly  and  directly  educed  from  it.  By  this  we  might  escape  from  all  appa- 
rent jarrings  and  coutradictions  in  our  discourses.  Most  of  our  difl'erences  and 
disputes  arise  from  not  heeding  said  admonition  of  the  apostle.  AVhen  .John  the 
Baptist  told  the  multitude,  speaking  of  Jesus,  "He  shall  baptize  you  with  the 
Holy  Ghost,"  Matt.  3:  II,  Mark  1  :  8,  Luke  3  ;  16,  and  the  Saviour  just  before 
his  ascension  promised  the  same  thing,  Acts  1 :  5,  and  fulfilled  it  on  Pentecost 
not  only  to  the  disciples,  but  not  long  after  to  those  who  had  become  believers, 
Jews  in  Jerusalem,  Acts  4:  31,  and  Gentiles  in  Cesarea,  Acts  10  :  44,  and  11  : 
15  :  and  when  we  consider  that  God  is  unchangeable,  and  that  Jesus  Christ  is 
the  same  yesterday,  to-day  and  forever  ;  and  that  the  Holy  Ghost  operates  now 
as  eflectually  in  the  conversion  of  sinners  and  sanctification  of  believers,  though 
perhaps  in  a  less  degree — we  believe  that  the  promises  of  God  beloug  to  us  and 
our  children,  as  well  as  to  the  primitive  age,  and  that  if  we  were  united  in  spirit, 
heart  and  soul,  as  the  apostles  were  at  Pentecost,  we  might  expect  similar  Pente- 
costal blessings. 

BEARDS. 

On  this  head  we  give  an  extract  from  the  history  of  the  Greek  Church,  in 
which  men,  especially  priests  and  bishops,  always  wore  their  beards,  until  the 


BEARDS. 


43 


Russian  Emperor  Peter,  in  the  seventeenth  century,  forbade  its  use.  "The  bc;ird 
was  indeed  one  of  the  fundiiuiental  characteristics  of  the  ancient  Eastern  faith. 
Michael  Cerularius  bad  laid  it  down  in  the  eleventh  century  as  one  of  the  luiniary 
differences  between  the  Greeic  and  Latin  Churches.  To  shave  the  beard  was  pro- 
nounced at  the  council  of  Moscow,  in  the  seventeenth  century,  a  sin  whicli  even 
the  blood  of  the  martyrs  could  not  expiate.  It  was  defended,  it  is  still  defended, 
by  texts  of  Scripture,  by  grave  precedents,  by  ecclesiastical  history.  The  Levii- 
ical  law  commands  us  not  to  cut  the  hair  or  the  beard.  Man  was  made  in  the 
image  of  God  ;  is  the  image  of  God  to  be  defaced  ?  Our  Saviour  was  (undoubt- 
edly) bearded."  Stanley's  Lectures  on  the  History  of  the  Eastern  Churches, 
page  512,  &c. 

Y.M.  1804.  Art.  4.  Whether  upon  request  a  brother  might  be  ordaiued 
as  a  bishop,  who  shaves  off  his  beard  ?  it  was  considered,  that  inasmuch 
God  made  man  with  a  beard ;  and  again,  God  commanded  his  people  iu 
the  law  not  to  cut  oiF  the  beard ;  and  it  was  especially  required  of  tlie 
priests  of  God  not  to  mar  the  corners  of  the  beard ;  and  also  Christ,  our 
Master  and  precursor,  together  with  his  disciples,  has  left  us  an  example 
herein — in  consideration  of  these  and  other  scriptures  and  examples,  it 
(the  ordination)  could  not  readily  be  done  in  a  sound  faith  and  with  an 
unoffcnded  conscience. 

Y.  M.  1822  Art  1.  Whether  a  brother  might  be  set  forward  to  bap- 
tize and  break  bread,  who  does  not  wear  his  beard  j  it  was  considered,  that 
according  to  the  image  of  God  (in  which  man  was  created),  and  accord- 
ing to  the  image  of  Christ,  we  ought  to  (leave  our  beard  undisturbed  or) 
wear  our  beard  (at  least  in  part),  and  that  no  brother  should  be  so  far 
advanced  who  could  not  deny  himself  in  this  matter. 

Y.  M.  1835.    Art.  3.  On  same  subject,  and  decided  similarly. 

I''.  M.  184G.  Art.  11.  How  it  is  considered  by  this  yearly  meeting, 
whether  brethren,  who  do  not  wear  their  beard,  are  to  be  advanced  to 
administer  baptism  and  the  breaking  of  bread,  or  may  even  be  ordained? 
Considered,  that  we  are  much  grieved,  how  also  in  this  respect  a  devia- 
tion and  want  of  self-denial  is  becoming  apparent  here  and  there,  and 
it  would  be  well  and  laudable  if  we  would  not  only  keep  in  remembrance, 
but  put  also  in  practice  the  example  and  advice  of  our  beloved  old  breth- 
ren. In  1822 — twenty-four  years  ago — the  query  had  been  asked;  see 
in  full  above.  In  1804 — forty-two  years  ago — the  query  came  up;  as 
given  also  above. 

Y.  M.  1854.  Art.  19.  How  will  it  be  considered,  if  a  brother  serving 
in  the  oflBce  of  a  deacon  does  not  let  his  beard  grow,  and  when  admon- 
ished, opposes  and  asks  scripture  on  that  question  '{  Considered,  that 
brethren  should  bear  and  forbear  (one  another)  iu  love,  and  give  him  the 
best  scripture  ground  they  can. 

Y.  M.  1862.  Art.  12.  How  it  is  considered  for  brethren  to  wear  the 
beard  on  the  upper  lip,  they  being  conscientious  in  doing  so  ?  Answer. 
If  a  brother  does  not  shave  any,  we  would  leave  it  with  his  conscience  ; 
but  if  he  lets  it  stand  on  his  upper  lip  only,  we  consider  it  wrong. 


44 


BISHOP,  OR  ELDER. 


BISHOP,  OR  ELDER. 

By  these  terms  we  understand  that  officer  in  the  church,  who  after  having 
served  as  a  minister,  first  simply  as  a  preacher  of  the  word,  and  secondly  us  an 
administrator  of  the  ordinance  of  baptism  and  the  communion  for  a  longer  or 
shorter  terra  of  years,  as  the  church  saw  and  sees  fit,  and  doing  so  to  the  accept- 
ance and  satisfaction  of  the  church — has  been  chosen  by  the  unanimous  choice 
of  all  the  members  of  (he  church,  present  at  the  occasion,  in  presence  of  at 
least  two  elders  from  adjoinin!^  churches,  to  be  overseer  of  his  church,  and  also 
to  exercise  his  office  wherever  he  may  come — the  field  is  the  world— for  the  con- 
verting of  sinners  and  the  bnilding  up  of  the  church  of  Christ.  Concerning  unan- 
imity, it  was  always  considered  prudent  in  such  case  (and  would  be  also  in  other 
cases),  if  any  valid  objection  would  be  raised  and  substantiated  by  at  least  two 
members  of  good  standing,  that  the  ordination  had  best  be  postponed,  inasmuch 
as  the  word  of  God  says.  Acts  20:  28,  "Over  the  which  (all  the  flock)  the  Holy 
Ghost  hath  made  you  overseers  to  feed  the  church  of  God,"  &c.  Now,  since  we 
could  not  know  in  case  of  a  divi-ion  in  the  church  by  a  majority  and  a  minority, 
whether  'man"  or  "the  Holy  Ghost'' had  made  the  overseer  (or  in  any  other  case 
the  decision),  we  aim  at  unanimity.  If,  therefore,  those  who  conduct  the  choice 
upon  examination  find  that  the  objections  presented  are  well  founded  in  Scripture, 
in  tliis  case  for  instance  on  1  Tim.  S:  1-7,  Tit.  1  :  6,  &c.,and  in  fact  by  sufficient  evi- 
dence, then  it  is  best  to  stop  proceedings,  and  postpone  until  the  objections  may 
have  ceased  to  exist.  On  ihe  contrary,  if  not  well  founded,  the  objectors  should 
be  admonished  to  withdraw  them,  and  unite  with  the  church  in  consenting  to 
the  ordination,  and  if  they  should  refuse  to  do  so,  the  conductors  of  the  choice 
must  exercise  their  own  best  judgment,  without  partiality  on  either  side  and  in  the 
fear  of  the  Lord,  whether  to  go  on  with  the  ordinat  on  or  not,  and  by  taking  no 
account  of  unfounded  objections,  declare  the  voice  of  the  church  unanimous 
in  case  of  only  one  or  two  dissenters.  The  still  better  way  would  be,  if  the 
church  would  bo  informed  of  the  case,  and  the  church,  in  th"",  absence  of  the 
objectors,  would  decide  it  unanimously,  and  then  the  ordination  proceeded  with 
in  the  usual  way  by  the  laying  on  of  hands. 

Y.  M.  1804.    Art.  4.  (See  "  Beard.") 

Y.  M.  1821.  Art.  1.  Whether  an  ordained  brother  (bishop)  may  col- 
lect debts  by  the  power  of  law  ?  It  was  considered,  that  no  brother, 
much  less  one  ordained,  has  a  right  to  do  so  according  to  the  gospel  doc- 
trine, not  even  for  another. 

Y.  M.  1821.  Art.  2.  Whether  an  ordained  or  private  brother  may 
serve  as  executor,  when  he  knows  before  that  the  law  must  be  used,  was 
likewise  considered,  that  according  to  gospel  doctrine  it  should  not  be. 
But  inasmuch  many  brethren  are  involved  in  this  way,  the  counsel  is  to 
have  patience  with  them,  until  they  can  extricate  themselves,  yet  mean- 
while not  to  break  bread  with  them.  But  since  an  executorship  is  very 
burdensome,  it  has  been  deemed  necessary  to  adopt  a  remedy  to  lessen 
the  burden;  and  since  every  father  has  a  right  to  make  a  will  as  he  sees 
proper,  without  hindrance  from  the  powers  that  be,  to  divide  and  distrib- 
ute his  property,  and  also  to  select  his  executors,  and  to  charge  them  what 
and  in  what  manner  they  should  do — they  might  put  in  their  wills  some- 
thing like  the  following  clause,  namely:  I  nominate  and  appoint  A.  B. 
to  be  sole  executor  of  my  estate  (this  my  last  will  and  testament),  to  set- 
tle, pay  off,  and  collect,  as  far  as  the  rules  of  our  church  and  the  gospel 
will  admit  of,  &c. 

Y.  M.  1836.  Art.  4.  When  a  bishop  is  old  and  too  feeble  to  serve  in 
his  office  fully  as  he  ought,  whether  (the  church)  would  have  a  right  to 
select  another  ?  the  counsel  is,  to  go  to  counsel  with  the  nearest  churches. 


BISHOP,  OR  ELDER. 


45 


and  if,  looking  on  the  proposition  favorably,  and  the  old  bishop  and  liis 
church  would  be  of  one  mind,  then  it  might  be  done. 

Y.  M.  1846.  Art.  11.  (See  under  foregoing  heading,  page  43.  See 
also,  '■^Authority  of  a  Bishop.") 

Y.  M.  1846,  Tennessee.  Art.  4.  How  is  it  considered  for  a  bishop,  with 
a  few  members,  to  expel  a  member  without  taking  the  counsel' of  the 
church  ?  Considered,  that  in  all  such  important  matters  the  church 
must  be  counseled. 

Art.  6.  Whether  a  deacon  can  be  ordained  to  the  office  of  a  bishop  ? 
Considered,  that  we  have  no  authorityTor  so  doing.  See  1  Tim.  3  :  1-7 ; 
ch.  5 :  22. 

Y.  31.  1849.  Art.  9.  What  is  the  duty  of  a  bishop  toward  his  church, 
and  the  duty  of  the  church  toward  the  bishop  or  bishops,  in  case  the 
bishop  commits  an  error;  is  it  to  be  overlooked  more  in  him  than  in  an- 
other brother  in  office,  or  in  a  private  member  ?  Ccnsidered,  that  elders 
who  rule  well  should  be  counted  worthy  of  double  honor,  and  that 
overseers  should  not  undertake  anything  of  importance  without  counsel 
of  the  church  ;  and  if  there  should  be  a  general  complaint  of  the  church 
against  him,  he  is  to  acknowledge  his  fault  before  the  church  like  an- 
other member,  and  should  not  be  spared;  for  "if  the  eye  be  evil,  the 
whole  body  shall  be  full  of  darkness."  Still  it  was  always  the  advice  of 
our  old  brethren,  that  in  any  case  where  laboring  (ministering)  brethren 
were  in  fault,  strange  and  impartial  brethren  of  experience  should  be 
called  to  assist  in  the  investigation  and  justification  of  the  same. 

Y.  M.  1849.    Art.  36.  (See  page  25.) 

Y.  M.  1850.  Art.  40.  Whether  an  ordained  brother,  who  had  been 
once  in  avoidance,  can  be  restored  again  to  his  fall  office?  Considered, 
that  a  brother  can  be  restored  again  to  his  full  office  by  the  voice  of  the 
church  (as  in  a  choice). 

Y.  M.  IBM.  Art.  fi.  A  query  concerning  the  ordaining  of  elders. 
Considered,  that  the  ordination  of  elders  is  of  the  utmost  importance  to 
the  church,  and  should  always  be  under  the  special  guidance  of  the  Holy 
Spirit,  who  will  teach  and  remind  a  church  of  the  right  person  and  the 
proper  time  for  ordination ;  that  there  should  be  a  full  union  of  the  church 
and  the  elders  present  on  the  subject ;  and  that  where  there  is  any  serious 
objection  according  to  the  word  of  God  (see  1  Tim.  8 :  1—7  ;  Titus  1  :  7), 
the  elders  and  the  church  should  be  cautious  (not)  to  proceed,  if  the  ob- 
jection could  not  be  removed. 

Y.  M.  1852.  Art.  9.  What  is  the  duty  of  a  bishop,  who  has  the  over- 
sight of  an  adjoining  congregation,  in  which  there  is  no  householder  and 
only  one  speaker  '( — and  has  that  church  liberty  to  call  elders,  and  have 
a  bishop  or  speaker  appointed  ?  Considered,  that  it  is  the  duty  of  a  bishop 
to  attend  to  the  necessities  of  such  church,  and  if  he  neglects  his  duty, 
such  church,  if  unanimous,  may  call  other  elders  to  assist  them. 

Y.  M.  1853.    Art.  4.  Is  it  consistent  with  the  gospel  and  its  prin- 


46 


BONDS  OR  NOTES,  BUYING  AND  SELLING. 


ciples,  as  professed  by  our  brotherhood,  when  a  brother  is  chosen  to  the 
ministry  only,  not  being  authorized  to  baptize,  that  the  ordained  elder  of 
the  congregation  should  forward  such  brother,  without  consulting  the 
church  ?  Considered,  that  all  power,  under  God,  is  vested  in  the  church 
(composed  of  elders,  ministers,  deacons  and  private  members),  and  that 
therefore  the  church  should  in  all  such  cases  be  consulted. — Art.  11.  What 
is  the  most  proper  or  scriptural  mode  of  ordaining  an  elder  or  bishop  ? 
By  the  voice  of  the  church,  over  which  the  elder  is  to  be  ordained  for 
preside),  or  by  the  wish  or  declaration  of  the  elders  or  bishops  of  neigh- 
boring churches  ?  Answered,  by  referring  to  the  minutes  of  1851,  Art.  6. 
(See  above.) 

Y.  31.  1855.  Art.  17.  If  two  brethren  were  chosen  at  one  and  the 
game  time  as  ministers  in  the  first  degree,  and  some  time  afterward  ad- 
vanced together  to  the  second  degree,  and  in  course  of  time  the  church  is 
in  need  of  an  overseer  or  bishop,  can  these  two  brethren  both  be  ordained 
as  such,  or  only  one  ?  Considered,  that  in  such  a  case  both  brethren  may 
be  ordained,  provided  there  be  no  sufficient  cause  known  to  prevent  it. 

Y.  M.  1858.  Art.  56.  Is  it  advisable  for  ordained  brethren  to  ordain 
a  ministering  brother  to  the  office  of  elder  or  bishop,  who  permits  hig 
children,  even  while  under  lawful  age,  to  wear  all  manner  of  jewelry, 
and  to  learn  instrumental  music  at  boarding  schools,  &c.  ?  Considered,  not 
advisable.  1  Tim.  2  :  9 ;  3  :  4,  5. 

BONDS  OR  NOTES,  BUYING  AND  SELLING. 

Y.  M.  1810.  Art.  1.  About  brethren  who  intend  selling  bonds,  it 
was  considered,  that  it  should  not  be  done  without  the  counsel  of  the 
church. 

Y.  31.  1817.  Art.  6.  Whether  we  may  sell  a  note  (or  bond)  or  not? 
Considered,  that  no  member  should  sell  a  note  without  the  consent  of  the 
debtor. 

Y.  31.  1827.  Art.  7.  With  regard  to  selling  bonds,  it  was  considered, 
that  none  should  be  sold  by  which  poor  people  might  be  oppressed ;  but 
since  circumstances  are  so  different,  the  church  should  be  counseled 
(asked  for  counsel  in  any  case.) 

Y.  31.  1858.  Art.  21.  Is  it  right  according  to  the  gospel  for  brethren 
to  purchase  notes  from  brethren  or  others,  and  shave  them  at  fifteen  per 
cent,  or  more?  Considered,  that  it  is  not  according  to  the  gospel  for 
brethren  to  do  so. — Art.  30.  How  is  it  considered,  if  a  brother  has  a  note 
against  another  poor  brother,  who  cannot  pay,  and  the  brother  who  has 
the  note  sells  it  to  his  son,  who  is  no  member  of  the  church,  and  he  col- 
lects the  debt  by  law,  and  causes  the  poor  brother's  property  to  be  sold, 
the  brother  who  sold  the  note  justifying  himself  in  doing  as  he  did? 
What  is  to  be  done  in  such  a  case  ?  Considered,  that  the  brother  who 
did  so,  committed  a  great  fault,  and  that  he  should  make  restitution  to 
the  poor  brother  to  the  satisfaction  of  the  church. 


BORROWING  FROM  BANKS— CARPETS. 


47 


Y.  M.  1864.  Art.  16.  Is  it  right  and  according  to  the  gospel  for  a 
brother  to  invest  money  in  government  bonds  ?  Ans. — We  consider  it 
not  wrong  to  do  so. 

BORROWING  FROM  BANKS. 

Y.  31.  1847.  Art.  8.  Whether  it  may  be  proper  and  agreeable  with 
the  gospel  for  a  brother  to  borrow  money  from  banks  or  speculating  money- 
lenders, for  the  purpose  of  buying  and  droving  cattle,  sheep  and  horses, 
or  for  buying  wheat  or  other  produce,  and  transporting  the  same  to  the 
Atlantic  cities  or  other  public  markets,  for  the  purpose  of  making  gain 
or  profit?  Considered,  that  we  in  general  council  (assembled)  would 
advise  any  (and  every)  brother  not  to  engage  largely  in  trading,  as  there 
is  great  danger,  both  in  a  temporal  and  in  a  spiritual  point  of  view. 
See  1  Tim.  5  :  9,  10. 

BREAKING  OF  BREAD.    (Sec  "  Communio-n.") 

BREWERY  KEEPING. 

Y.  M.  1827.  Art.  11.  How  it  is  considered,  if  a  brother  keeps  a 
brewery,  and  makes  strong  beer  ?  Considered,  though  it  could  not  be 
directly  forbidden  to  a  brother,  but  ought  to  be  left  to  his  own  conscience, 
and  (yet  we  wish)  to  advise  him,  that  the  safest  way  would  be,  not  to 
carry  on  such  a  business  from  which  may  arise  so  many  and  great  dis- 
orders. 

BUTCHERING. 

Y.  M.  1850.  Art.  7.  Is  a  brother,  being  a  full  member  in  the  church, 
allowed  to  purchase  cattle  and  other  animals,  and  following  butchering, 
hire  or  rent  a  stall  in  a  market  house,  and  attend  market  as  a  butcher 
every  market  morning?  Considered,  that  a  brother  engaged  in  butcher- 
ing in  the  manner  stated  in  the  question  is  surrounded  with  many  diffi- 
culties and  temptations,  and  that  we  would  advise  brethren  not  to  do  so. 

CAMP  MEETINGS,  ATTENDING. 

Y.  M.  1848.  Art.  11.  Can  it  be  considered  prudent  or  profitable  for 
membsrs  to  frequent  camp  meetings  or  protracted  meetings  from  time  to 
time  ?    Unanimously  considered,  not  to  be  profitable  for  members  to  do  so. 

CARPETS. 

Y.  M.  1827.  Art.  8.  How  it  is  considered  to  lay  carpets  in  (our) 
houses  ?  It  was  considered,  that  it  belongs  to  the  grandeur  (highness)  of 
this  world,  and  that  it  will  not  become  a  follower  of  Jesus  to  garnish  his 
house  in  this  manner,  but  rather  that  he  should  adorn  his  house  as  may 
be  consistent  with  lowliness. 

Y.  M.  1828.  Art.  9.  Whether  brethren  may  have  carpets  in  their 
houses,  was  considered,  that  it  cannot  and  should  not  be,  because  it  leads 
to  elevation  (pride). 


48      CARRIAGES— CERHFICATES  OF  MEMBERSHIP. 


While  such  improvements  were  yet  new,  and  only  found  in  the  houses  of  the 
great  an'i  rich  in  the  world,  it  was  proper  for  brethren  to  advise  as  above  ;  but 
after  such  improvement  had  become  a  cimmon  thjng,  and  it  was  a  convenience 
generally  known,  there  was  no  further  objection  to  their  introduction.  Thus  it 
was  almost  in  all  cases. 

CARRIAGES. 

Y.  M.  1828.  Art.  2.  "Whether  we  may  conform  ourselves  to  the  world 
with  uaneccs.sary  things  on  our  carriages  ?  Considered,  that  it  cannot  be. 
(See  foregoing  note.) 

CERTIFICATES  OF  MEMBERSHIP. 

Y.  M.  1788.  Art.  2.  The  next  was  almost  equally  inportant,  inas- 
much it  has  happened  that  members  have  moved  from  one  section  of  the 
country  to  another,  and  improprieties  had  been  committed  by  them  ia 
the  place  from  whence  they  moved,  which  are  such  as  reflect  no  honor 
on  the  doctrine  of  the  Lord,  nor  either  on  (our)  Christian  profession,  so 
that  we  had  to  withdraw  from  them  the  kiss  of  charity,  and  they  con- 
cealed this  at  the  place  where  they  had  moved  to,  and  sometimes  it  was 
discovered  afterward,  so  that  offence  of  fender  minds  might  result  there- 
from ;  we  conclude  likewise,  and  find  it  more  proper  and  perfect,  that 
such  removing  family  or  member  should  bring  a  certificate  from  the 
church  where  they  leave,  to  the  church  to  which  they  move. 

Y'^.  M.  1834.  Art.  5.  Concerning  a  certain  brother's  certificate — Art. 
15.  Whether  a  certificate  could  be  given  to  a  brother  minister,  who 
moves  away  from  his  church,  without  2)aying  his  debts  ?  Special  advice 
given,  but  not  noted. 

Y.  M.  1841.  Art.  12.  What  is  to  be  done  with  a  brother  or  member, 
wbo  removes  into  another  church  without  bringing  a  certificate  of  mem- 
bership along,  and  upon  being  asked  for  it,  is  ofi'ended  by  the  request  ? 
Considered,  that,  as  it  has  been  decided  often  heretofore,  it  is  requisite 
for  members  that  remove  from  one  church  into  another,  to  bring  a  testi- 
monial or  certificate  along  of  their  standing  in  the  church  whence  they 
came,  and  that  they  ought  not  to  be  offended  at  being  asked  for  the  same. 
Should  they  refuse  still  to  procure  a  certificate,  the  church  to  which 
they  came  would  have  a  right  to  (inquire  further  and)  ascertain  their 
standing,  before  receiving  them  to  full  membership. 

Y.  M.  1849.  Art.  12.  Concerning  the  propriety  and  necessity  of 
recommendations  for  members  that  move  from  one  church  to  another  ? 
Considered,  that  the  ministers  in  the  various  churches  should  see  (to  it) 
that  none  of  their  members  should  move  away  without  a  recommenda- 
tion ;  that  no  church  is  bound  to  receive  (such)  a  member  without  recom- 
mendation, and  that  the  recommendation  be  signed  by  not  less  than  two 
or  three  witnesses,  according  to  the  gospel.  That  the  apostles  gave  writ- 
ten recommendations,  see  Rom  16:  1,  2;  1  Cor.  16:  10,  11;  2  Cor.  8: 
23;  Eph.  6:  21,  22;  Col.  4:7-9;   1  Thes.  3  :  2,  &c. 


CHOICE  AND  INSTALLATION  OF  MINISTERS,  &c.  49 


Y.  M.  1853.  Art.  24.  Is  it  right  to  give  a  certificate  to  a  brother, 
when  he  moves  out  of  the  church  district  witliout  paying  his  debts,  or 
giving  general  satisfaction  to  his  creditors  ?  Considered,  that  if  the 
church  is  satisfied  of  the  brother's  having  been  honest,  and  having  done 
all  he  could  to  pay  his  debts  and  satisfy  his  creditors,  he  ought  to  have 
a  certificate.  But  should  the  brother  be  able  and  not  willing  to  pay  his 
debts,  or  give,  or  try  to  give  satisfaction  to  his  creditors,  he  should  by  no 
means  have  a  certificate  of  full  membership  in  the  church. 

Y.  M.  1862.  Art.  20.  What  shall  be  done  in  such  a  case  as  follows  : 
There  are  a  brother  and  sister  living  here  who  claim  to  have  stood  in 
full  fellowship  with  a  church  called  Dunkards,  in  Lycoming  county,  Pa. 
When  asked  for  a  certificate,  the  brother  said  the  church  from  which 
they  moved  did  not  give  certificates,  allowing  that  their  coaduct  should 
suffice,  and  this  (conduct)  has  been  quite  satisfiictory  to  the  members  of 
this  church  ?  Answer. — We  consider  it  right  in  all  cases,  when  mem- 
bers move  from  one  arm  of  the  church  to  another,  that  they  shall  present 
to  the  church  wherein  they  wish  to  reside,  a  certificate  to  prove  their 
membership  in  the  church  from  whence  they  came,  or  give  satisfaction 
to  the  church  of  which  they  wish  to  become  members. 

CHOICE  AND  INSTALLATION  OF  MINISTERS,  &c. 

Y.  M.  1835.  Art.  2.  How  it  is  viewed  to  elect  brethren  for  the  min- 
istry by  lot?  Considered,  to  abide  the  manner  of  holding  a  choice  hith- 
erto observed.    (Given  from  memory,  as  a  witness  present.) 

Y.  M.  1837.  Art.  4.  How  it  is  considered  to  hold  an  election  without 
an  or  ^ained  brother  (  ilder)  being  present  ?  As  to  holding  elections,  it  is 
considered,  that  no  election  ought  to  be  held  without  the  presence  of 
(two  or)  at  least  one  ordained  brother. 

Y.  M.  1838.  x\rt.  12.  Whether  in  case  that  brethren,  who  are  called 
to  some  ministry,  move  from  one  church  into  another,  and  arc  leceived 
with  their  office  by  the  church  to  which  they  have  removed,  whctiier  the 
sisters,  their  wives,  ought  to  be  received  with  them,  as  in  the  case  of  an 
election  ?  Considered,  that  it  would  be  good  to  receive  the  sisters  also 
with  them. 

Y.  M.  1838.  Art.  9.  Whether  we  have  the  right  to  appoint  deacons, 
without  laying  hands  on  them  according  to  tl^e  example  of  the  apostles. 
Acts  6:6?  Considered,  aLd  resolved  to  postpone  the  further  considera- 
tion of  this  query  to  the  next  annual  meeting. 

Y.  M.  1839.  Art.  8.  With  regard  to  the  laying  on  of  hands  on  dea- 
cons, it  was  concluded  to  leave  it  as  heretofore.  See  also  Y.  M.  1844  :  1 ; 
1845:11  ;  1846  :  8  ;  Tenn.  6. 

Y.  M.  1840.    Art.  1.  Whether  it  be  agreeable  to  the  gospel,  as  the 
brethren  do  hold  elections  for  teachers  and  deacons?    Considerci),  that 
our  mode  to  hold  elections  is  according  to  the  gospel,  and  that  we  do  not 
ace  how  to  improve  it. 
4 


50 


CHURCH  COUNCIL. 


Y.  M.  1848.  Art.  4.  How  to  forward  a  brother  to  the  mlui.stry  as 
speaker  according  to  the  gospel  ?  Considered,  that  the  church  is  exhort- 
ed to  prayer  to  guide  them  in  a  proper  choice,  not  discussing  the  subject 
with  each  other,  but  keeping  their  thoughts  before  God  only ;  two  ordain- 
ed elders  to  be  invited  by  the  church  to  hold  the  election,  who  shall  pre- 
side (at  the  election)  and  declare  the  one  having  the  highest  number  of 
votes  as  chosen;  the  brother  so  chosen,  having  declared  his  willingness  to 
fulfill  the  duties  laid  on  him,  is  then  received  with  hand  and  kiss. 

Art.  7.  How  to  make  arrangements  that  in  every  church  brethren  be 
authorized  to  baptize  and  serve  at  communion  tables?  Considered,  to 
leave  this  to  the  judgment  of  the  churches,  with  the  advice  of  neigh- 
boring ordained  elders,  whether  they  think  it  necessary  or  expedient. 

Y.  M.  1848.  Art.  IG.  About  the  laying  on  of  hands  on  deacon's,  it 
was  unanimously  considered,  to  postpone  the  discussion  of  this  subject  in- 
definitely, until  there  is  reason  to  hope  that  it  may  be  done  calmly  and 
without  prejudice. 

Y.  M.  1858.  Art.  42.  How  is  it  considered  if  a  member  moves  off 
some  distance  and  be  absent  a  while,  and  then  return  on  a  visit,  and  then 
while  at  the  place  at  which  he  formerly  resided,  conducting  himself  either 
becoming  or  unbecoming  a  follower  of  Christ,  the  church  gives  him  per- 
mission to  exhort  or  preach,  by  taking  silence  for  consent  ?  Considered, 
not  according  to  the  order  of  the  brethren  to  do  so. 

Y.  M.  1862.  Art.  4.  In  installing  ofiicial  members  into  office  in  the 
church,  is  there  to  be  any  difference  observed  between  near  relations  ? 
Answer. — There  is  no  difference  to  be  observed. 

Y.  M.  1862.  Art.  50.  Is  it  advisable  to  hold  an  election  for  a  minis- 
ter or  deacon  in  one  part  of  a  congregation,  in  that  in  which  it  is  most 
needed,  and  none  but  the  members  in  that  part  voting,  it  being  too  small 
to  form  a  separate  church,  providing  the  whole  church  consents  to  hold 
such  an  election  ?    Answer. — We  consider  it  advisable  to  do  so. 

CHURCH  COUNCIL. 

Y.  M.  1845.  Art.  8.  IIow  is  it  considered,  if  a  brother  will  rebel 
against  the  counsel  held  at  council  meetings,  and  say  it  is  an  abomination 
to  God?  Considered,  that  such  a  brother  should  be  visited  and  exhort- 
ed, and  if  he  would  not  hear  and  obey  the  admonition,  he  could  not  be 
held  as  a  brother. 

Y.  M.  1848.  Art.  26.  Whether  it  is  proper  in  all  cases  to  ask  coun- 
sel before  giving  a  letter  of  recommendation  ?  Considered,  to  be  best 
always  first  to  take  the  counsel  of  the  church. 

Y.  M.  1848,  Indiana.  Art.  7.  How  it  is  viewed,  when  persons  living 
in  one  district  request  to  be  baptized  and  received  into  church-fellow- 
ship in  the  other  district,  whether  it  is  proper  to  receive  them  without 
counsel  of  the  district  in  which  they  live  ?  Considered,  that  we  deem 
it  advisable,  and  it  has  been  the  general  course  of  the  brethren,  in  a  case 


CHURCHES. 


51 


where  a  person  made  application  for  baptism  in  a  meeting  out  of  the  dis- 
trict in  which  the  applicant  lives,  to  hold  counsel  with  the  members  of 
that  church  in  whose  bounds  he  resides. 

Y.  M.  1856.  Art.  9.  How  is  it  considered,  where  there  is  a  church 
with  a  bishop  and  two  speakers,  one  authorized  to  baptize,  &c.,  and  the 
other  not,  and  a  case  of  difficulty  occurs  between  two  members,  and  is 
brought  before  the  church,  those  three  ministers  being  present ;  but  the 
two  first  being  relatives  to  the  parties,  they  authorize  the  third  to  attend 
to  the  case,  and  present  it  before  the  church ;  the  question  is,  would  it 
be  considered  legal  ?    Considered  legal. 

The  apostle  informs  us,  that  though  things  may  be  lawful,  they  ore  not  always 
expedient.  The  position  of  the  old  brethren  was  accordingly,  and  they  would 
ia  such  a  case  have  called  brethren  from  other  churches  to  act  in  it. 

Y.  M.  18.57.  Art.  13.  What  right  have  any  two  or  three  churches  to 
reconsider  the  action  of  another  church,  and  that  without  an  y  represent- 
ation from  the  church  upon  whoso  decision  they  sit  in  judgment,  arid 
then  reinstate  members  which  said  church  had  excluded?  Answer. — 
"We  consider  that  one  branch  of  the  church  has  no  right  to  restore  a  mem- 
ber to  his  place  in  the  church,  when  he  had  been  excluded  by  another 
branch  of  the  church,  without  the  concurrence  of  the  church  which  ex- 
cluded him. 

Y.  M.  1S62.  Art.  14.  How  is  it  considered,  when  a  church  has  sev- 
eral ministers  of  equal  standing,  and  none  of  them  ordained  ;  has  the 
ho  isekecpcr,  or  have  the  ministers  a  right  to  call  to  their  assistance  an 
ordained  brother,  without  the  counsel  of  the  church  ?  Answer. — Th6y 
have  not  the  right  to  do  so  without  the  counsel  of  the  church. 

Art.  5.5.  Which  is  the  most  advisable  in  holding  council  meetings,  to 
ask  each  individual  member  for  his  consent,  or  to  take  silence  for  consent '( 
Answer. — In  all  weighty  matters  it  is  best  for  each  member  to  answer. 

CHURCHES,  TOO  LARGE,  to  be  subdivided. 

Y.  M.  1810,  or  rather  of  a  special  meeting,  we  find  the  following 
record  :  "  August  11, 1810.  We,  the  undersigned  brethren,  upon  request 
(  f  some  members  and  upon  our  own  approbation  have  made  a  general 
visit  and  investigation  of  almost  all  the  members  in  the  Conocochcague 
church,  whether  there  could  not  an  arrangement  be  made,  that  the  visit 
in  said  church  and  other  necessary  things  could  be  carried  out  better,  in- 
asmuch as  the  district  of  the  church  is  rather  extensive,  and  for  the  bet- 
ter satisfaction  of  the  church  than  has  been  for  some  time  done  ?  To 
this  end  we  have  presented  our  views  and  judgment  to  all  the  members 
that  had  assembled  in  manner  and  form,  as  follows :  have  asked  them 
whether  they  felt  satisfied,  if  the  church  were  divided  in  so  far  that  bro 
Nicholas  jMartin  should  have  the  oversight  on  that  side  of  the  Conoco- 
chcague, where  he  lives?   The  visit  and  all  necessary  things,  such  as  bap- 


52 


CLASS  MEETINGS,  &c. 


tizing  and  breaking  of  bread,  &c.,  in  said  cimrch  on  said  side  of  the 
water  should  1  ly  upon  him,  and  he  should  also  have  the  oversight  over 
the  members  in  M'Connell's  Oove  and  those  who  live  near  where  the  be- 
loved brother  Ohlinger  lives.  Brother  Ohlin;jer  should  undertake  noth- 
ing of  importance  without  seeking  counsel  with  brother  Nicholas  Martin. 
Just  so  should  brother  David  Long  have  the  oversight  on  the  other  side 
of  Conococheague,  where  he  lives,  as  far  as  the  district  of  said  church 
extends,  to  attend  to  the  visit  and  everything  that  is  necessary,  as  bap- 
tizing and  breaking  of  bread  with  the  counsel  of  the  church.  But  when 
important  matters  should  occur  to  require  the  judgment  of  the  church 
(in  criminal  cases)  or  otherwise,  on  either  side,  and  the  brother  who  was 
set  as  housekeeper  thought,  as  also  the  members  thought,  that  it  would 
be  better  to  call  the  other  brother  to  be  along  with  them  in  the  counsel, 
they  should  have  entire  liberty  to  do  so ;  and  we  think  it  would  be 
proper,  and  also  according  to  amity  and  love,  that  both  brethren  should 
stand  on  an  equality  in  their  office,  and  be  considered  as  stewards  in 
said  church.  Yet  they  should  not  divide  the  meetings  (by  this  we  ap- 
prehend is  meant,  that  they  should  not  have  separate  meetings  on -one 
and  the  samo  day),  but  should  continue  to  hold  the  meetings  together  (as 
heretofore).  Is  the  meeting  on  brother  Nicholas'  side,  he  should  sec  to 
it,  in  case  brother  David  had  a  call  elsewhere,  or  for  some  other  cause 
could  not  come,  that  the  meeting  is  attended  to  as  usual ;  and  if  the 
meeting  is  on  brother  David's  side,  he  should  be  careful,  in  cnse  brother 
Nicholas  had  another  call  or  could  not  come,  that  the  meeting  is  propt'rly 
held  and  continued  (by  a  new  appointment).  But  when  both  bretiiren 
come  to  meeting,  then  the  brother  in  whose  district  it  is  shall  commence 
and  also  close  the  meeting,  unless  upon  his  request  and  urging  the  other 
brother  relieve  him  of  this  duty,  to  the  end  that  all  things  may  be  done 
decently  and  in  order,  to  which  the  whole  church  have  given  their  sanc- 
tion (at  least),  as  many  as  were  present. 

In  testimony  whereof,  the  following  brethren  signed  (the  paper). 

Hknry  Danner, 
Herm.vn  Blaser, 
Martin  Career,  &c. 

Th's,  though  not  strictly  an  act  of  general  counsel,  cont  tins  such  excellent 
advii'e  tor  miiii-ters  even  m  our  own  day,  iluit  we  cuu  d  not  refrain  fioin  insert- 
ing it  here.  Study  it.  my  dear  mini stenn>!;  brethren,  and  not  ouly  that,  but  |irac- 
tice  it,  and  jon  will  find  that  much  of  the  jealousy,  teuiptatioii,  and  often  very 
severe  trials  tniwht  be  obviated,  if  we  were  heeding  such  siiii|ile  rules  as  lu  re  laid 
down,  and  especial  y  the  go-pel  principle,  to  esteem  others  more  highly  than  our 
(so  very  dear,  and  still  so  very  bad)  selves  I  ! 

CL.VSS  MEETINGS,  &c. 

y.  M.  1838.  Art.  10.  Whether  it  be  right  for  members  to  take  part 
in  Sunday  schools,  class  meetings,  and  the  like  (under  the  control  of 


COLLECTING  ALMS— COMMUNING. 


£3 


other  denominations)  ?  Considered,  most  advisable  to  take  no  part  in  such 
like  things. 

COLLECTING  ALMS.    (See  "Alms.") 

COLONIZATION  SOCIETY. 

Y.  M.  1851.  Art.  14.  Whether  it  would  be  contrary  to  our  profession 
and  the  doctrine  of  Christ,  to  make  contributions  to,  or  become  members 
of  the  American  Colonization  Society,  with  the  view  of  the  furtherance 
of  the  liberty  of  the  African  race  ?  Considered,  that  a  person  may  con- 
tribute to  the  Society,  but  not  become  a  member. 

This  distinction  was  undoubtedly  made  from  the  consideration  that  the 
colot'ization  of  free  persons  of  color  fron  this  countr}-  was  rather  calculated  to 
enhance  the  value  of  poor  slaves,  and  make  their  liberation  more  hopeless. 

COLORED  PERSONS. 

Y.  M.  1835.  Art.  1.  Eow  it  is  considered,  to  receive  colored  persons 
into  the  church  ?  (The  object  of  the  question  was  not,  whether  they 
should  be  received  at  all,  but  whether  they  could  or  must  be  received  or 
treated  altogether  like  white  members.)  It  was  considered,  that  inas- 
much the  gospel  is  to  be  preached  to  all  nations  and  races,  and  if  they 
come  as  repentant  sinners,  believing  in  the  gospel  of  Jesus  Christ,  and 
apply  for  baptism,  we  could  not  consistently  refuse  them.  But  inas- 
much we  receive  our  fellow  members  with  the  holy  kiss,  and  there  is  a 
repugnance  in  some  of  our  white  members  to  salute  colored  persons  in 
this  manner,  the  colored  members  should  bear  with  that  weakness,  and 
not  ofl'er  the  kiss  to  such  weak  members  until  they  become  stronger,  and 
make  the  first  offer,  &c.  Otherwise,  if  tbey  (the  colored  members)  prove 
faithful,  they  should  be  considered  on  an  equality  of  full  membership. 

Y.  M.  1845.  Art.  2.  In  regard  to  receiving  colored  members  into 
the  church,  it  was  considered,  to  leave  it  to  the  counsel  of  every  individ- 
ual church,  as  it  is  done  in  all  cases;  but  if  colored  per.sons  are  once  re- 
ceived as  members  into  the  church,  the  members  should  be  at  liberty  to 
salute  them  in  like  manner  as  (we  do)  white  members;  at  the  same  time 
having  patience  with  those  who  may  be  weak  in  the  faith,  and  cannot  do 
so.  The  assembled  elders,  however,  consider  it  as  the  more  perfect  way, 
to  which  we  all  shoulil  strive  to  come,  namely,  that  love  which  makes  no 
distinction  in  the  brotherhood  in  this  respect.    See  James  2  :  1-10. 

Y.  M.  1849.  Art.  31.  How  are  we  to  conduct  with  co'ored  members 
at  communion  ?  Considered,  that  this  ought  to  be  left  to  the  individual 
churches,  in  which  such  members  are,  only  that  they  ought  not  to  be  de- 
barred from  the  Lord's  table  on  account  of  their  color. 

COMMUNING  WITH  OTHER  DENOMINATIONS. 

Y.  M.  1821.  Art.  3.  How  far  brethren  have  liberty  to  commune  with 
men  who  do  not  strictly  adhere  to  the  truth,  was  considered  in  council 


54 


COMMUNION. 


thus  :  that  it  is  very  dangerous  to  commune  with  such  people  as  do  not 
hold  entirely  the  doctrine  of  Christ,  since  the  apostle  says,  "If  there  come 
any  unto  you,  and  bring  not  this  doctrine,  receive  him  not  in  your  house, 
neither  bid  him  God  speed,"  (2  John  10) ;  and  the  counsel  is,  to  give 
them  no  liberty  to  speak  in  our  meetings. 

C03IMUNI0N. 

Y.  M.  1819.  Art.  3.  Whether  we  could  break  the  bread  (of  commun- 
ion) without  having  a  supper  ?  We  hold,  that  we  ought  by  all  means  in 
all  the  exercises  (ordinances)  look  to  the  testimony  of  Jesus  and  his  ex- 
ample ;  for  the  Lord  Jesus,  shortly  before  his  sufferings  when  he  insti- 
tuted the  Lord's  supper,  &c.,  after  he  had  washed  his  disciples'  feet,  he 
did  eat  the  supper  with  them,  where  he  also  dipped  the  sop,  and  gave  it 
to  Judas  ;  see  John  13  :  26.  And  Mark  14  :  18,  "And  as  they  sat,  and 
did  eat,  Jesus  said,  Verily  I  say  unto  you.  One  of  you  which  eateth  with 
me  shall  betray  me."  And  v.  22,  "And  as  they  did  eat,  Jesus  took  bread, 
and  blessed,  and  brake  it,  and  gave  to  them,  and  said,  Take,  eat :  this  is 
my  body,  &c." 

y.  M.  1830.  Art.  1.  Whether  a  minister  may  break  the  bread  of 
communion  and  communicate  the  cup  of  thanksgiving  to  a  sick  person, 
who  is  not  a  member  ?  Considered,  as  contrary  to  our  faith  and  con- 
science, and  as  more  advisable  to  point  or  direct  the  sick  to  Christ  and  in- 
ward communion. — Another  question  presented  and  answered,  that  sick 
persons,  who  wish  to  be  baptized,  but  feel  too  weak,  might  be  received 
under  the  promise,  that  if  restored  to  health  they  would  submit  to  the 
command  and  ordinance  of  Christ,  and  in  case  of  their  death  they  may 
find  comfort  in  the  reflection,  that  God  sees  their  good  intentions,  and 
may  accept  them  for  the  deed. 

Y.  M.  1831.    Art.  2.  Similar  to  the  foregoing. 

Y.  M.  1834.  Art.  12.  How  it  is  considered,  when  a  brother,  not  yet 
ordained,  should  administer  the  communion  in  presence  of  ordained  breth- 
ren ?  (If  the  ordained  brethren  desire  him  to  do  so,  there  can  be  no  ob- 
jection; on  the  contrary,  it  is  desirable  for  young  hands  in  any  work  to 
have  more  experienced  friends  near  to  advise  or  assist.) 

Y.  M.  1841.  Art.  8.  Whether  a  minister  has  a  right  to  break  the 
bread  of  communion  to  a  sick  person  that  is  not  a  member  of  the  church  ? 
Considered,  that  a  minister  has  not  any  authority  in  the  gospel  to  do  so  j 
but  that  he  should  direct  such  a  soul  to  the  mercy  of  God  in  Christ  Jesus, 
and  to  the  terms  and  promises  of  the  gospel. 

Y.  M.  1844.  Art.  9.  What  to  do  in  case  a  member  on  a  sick  or  death- 
bed requests  to  have  the  bread  of  communion  broken  unto  him  1  Con- 
sidered, that  the  word  of  God  does  not  seem  to  us  to  justify  the  breaking 
of  the  bread  of  communion  to  an  individual  member,  for  where  there  is 
but  one  there  can  be  no  communion ;  and  that  therefore  we  would  be 


CONFORMITY  TO  THE  WORLD. 


55 


more  safe  to  direct  such  a  member  to  the  grace  and  mercy  of  God  in 
Christ  Jesus,  and  the  advice  of  the  apostle,  James  5  :  14,  where  he  says, 
"Is  any  sick  among  you,  let  him  call  for  the  elders  of  the  church,  and 
let  them  pray  over  him,  anointing  him  with  oil  in  the  name  of  the  Lord, 
&c."  (This  is  the  ordinance,  it  seems,  specially  instituted  for  the  sick.) 
If  they  still  insist  upon  partaking  of  the  bread  and  wine  in  remembrance 
of  their  dying  Saviour,  they  might  be  gratified,  as  it  has  been  done  here- 
tofore, when  there  should  be  a  love  feast  in  the  neighborhood,  by  send- 
ing to  them  of  the  blessed  bread  and  wine,  or  by  holding  a  small  love 
feast  at  their  houses,  in  the  right  time  and  in  the  proper  order. 

Y.  M.  1851.  Art.  12.  Whether  it  isaccordins;  to  the  gospel  for  breth- 
ren to  administer  the  communion  to  a  sick  or  disabled  member  in  the  day- 
time, and  without  celebrating  the  other  ordinances  connected  with  it  ? 
Considered,  not  to  be  according  to  the  gospel. 

I''.  M.  1861.  Art.  8.  Is  it  according  to  the  gospel  for  brethren  to  ad- 
minister the  communion  to  the  sick  or  disabled  members  in  the  day-time, 
and  without  celebrating  the  other  ordinances  connected  with  it'!  Con- 
sidered, not  according  to  the  gospel,  because  the  Master  instituted  it  in 
the  night.  However,  there  is  no  impropriety  in  attending  to  it,  if  done 
in  the  regular  way,  and  at  the  proper  time,  in  connection  with  the  other 
ordinances  instituted  with  it. 

Y.  M.  1862.  Art.  68.  How  shall  we  proceed  in  case  a  sick  member 
requests  the  communion  ?  Will  any  time  do  ?  And  must  feet-washing  and 
the  supper  accompany  the  communion  ?  Answer. — We  consider  it  best  to 
administer  it  in  the  evening,  according  to  the  example  of  Christ.  John  13. 

COMPLAINT  AGAINST  A  MEMBER. 

Y.  M.  1843.  Art.  10.  Whether  a  complaint  agiiust  a  member  may 
be  taken  up  in  the  church,  that  is  of  several  years  standing  ?  Considered, 
that  this  depends  in  a  great  measure  upon  circumstances.  In  complaints 
of  a  private  nature  between  brother  and  brother,  the  course  which  our 
Saviour  prescribes,  Matt.  18,  ought  to  be  pursued,  and  when  we  have 
taken  the  two  first  steps  toward  a  reconciliation,  without  being  satisfied, 
then  "tell  it  unto  the  church"  is  the  Saviour's  command;  and  when  the 
yearly  visit  has  gone  round,  and  the  bread  of  communion  has  been  broken, 
and  we  neglected  to  obey  this  command,  the  church  is  not  bound  after- 
ward to  take  up  our  complaint.  But  in  case  a  fault  had  been  committed 
by  a  member,  and  was  not  known  to  the  complaining  member  until  after 
a  length  of  time,  it  is  still  his  duty  to  tell  it  unto  the  church,  and  the 
complaint  is  to  be  taken  up  by  the  church. 

CONFESSION.    (See  "Acknowledgment.") 

CONFORMITY  TO  THE  WORLD. 

Y.  M.  1804.  Art.  8.  Further,  it  has  been  discussed  about  the  evil, 
ofiFensive  to  God  and  the  holy  angels  in  heaven,  and  also  to  the  faithful 


56 


CONFORMITY  TO  THE  WOELD. 


souls  on  earth,  namely,  about  the  new  fashions  which  are  in  vogue  with 
the  world,  and  there  are  here  and  there  even  believers  who  obey  the 
lust  of  their  eyes,  and  herein  conform  themselves  to  the  world,  especially 
the  young,  having  gone  so  far  astray  that  the  Lord  has  cause  to  com- 
plain that  almost  all  flesh  have  corrupted  their  way.  Therefore,  it  has 
been  deemed  good,  that  the  bishops  and  ministers,  as  well  as  all  fathers 
and  mothers  of  families,  should  use  all  diligence  to  resist  such  things, 
that  they  may  not  spread  further,  but  rather  might  be  done  away;  espe- 
cially when  there  are  persons  desiring  to  be  received  into  the  church,  it 
should  be  laid  before  them,  that  such  is  contrary  to  the  doctrine  of  sal- 
vation, and  that  it  is  their  duty  to  deny  themselves,  and  when  they  arc 
willing  to  lay  such  things  aside,  then  we  may  baptize  them  cheerfully, 
hoping  that  they  will  continue  to  receive  further  instruction,  &c. 

Y.  M.  1817.  Art.  2.  Concerning  conforming  to  the  world  in  wearing 
fashionable  clothing  and  everything  that  is  high,  without  exception,  it  was 
considered,  that  when  a  member  should  herein  be  found  guilty,  he  should 
be  admonished,  and  if  the  admonition  would  not  bo  heeded,  we  could 
not  hold  such  in  full  fellowship,  inasmuch  the  Saviour  says,  "  That 
which  is  highly  esteemed  among  men  is  abomination  in  the  sight  of 
God."  Luke  16  :  15. 

Y.  M.  1822,  Canton.  Art.  6.  How  it  is  considered,  when  members 
will  not  heed  the  counsel  of  love  of  the  brethren,  with  regard  to  con- 
forming to  the  world  in  clothing,  &c.  ?  It  was  considered,  for  the  third 
time  in  the  great  council,  that  when  a  member  has  been  admonished  in 
love  once  and  again,  we  would  not  break  bread  with  such.  But  at  this 
meeting  it  has  been  considered,  that  when  they  will  not  receive  counsel 
in  love,  we  could  not  hold  such  member  in  full  fellowship  according  to 
the  gospel.  Also  such  who  permit  those  high  fashions  in  their  children 
who  are  yet  under  their  control,  and  especially  the  bishops  and  ministers 
in  the  church  should  be  examples  of  the  flock. 

Y.  M.  1834.  Art.  11.  Concerning  high  and  fashionable  clothing,  &c., 
and  conformity  to  the  world,  it  was  considered  a  great  evil  as  heretofore, 
which  is  not  to  be  tolerated  in  the  church. 

Y.  M.  1840.  Art.  7.  Concerning  the  lamentably  prevailing  evil,  that 
members  conform  themselves  so  much  to  the  world  in  building,  house 
furniture,  apparel,  &c.,  and  even  in  sleighing  have  bells  upon  their  hor- 
ses ?  It  was  considered,  that  all  brethren  and  members,  and  especially 
ministers,  should  withstand  and  labor  against  this  growing  evil,  and  that 
anything  unbecoming  for  brethren  should  be  avoided. 

Y.  M-  1845.  Art.  6.  In  regard  to  members  conforming  too  much  with 
the  world  in  fishionable  dressing,  building  and  ornamenting  houses  in 
the  style  of  those  high  in  the  world,  it  was  considered,  that  it  is  a  dan- 
gerous and  alarming  evil,  and  ought  not  to  b"^  4inong  the  humble  follow- 
ers of  the  lowly  Jesus. 


CONFORMITY  TO  THE  WORLD. 


57 


Y.  M.  184G.  Art.  10.  About  pride  in  its  various  forms,  which  is 
creeping  into  the  church,  it  is  thought  highly  necessary  that  the  yearly 
meeting  instruct  and  urge  it  upon  all  the  overseers  of  the  church  to  see 
especially  to  that  matter,  and  pretest  strongly  against  all  manner  of  su- 
perfluities and  vanity,  such  as  building  fine  houses,  having  paintings,  car- 
peting and  costly  furniture,  &c.,  together  with  the  adorning  of  the  body 
too  much  after  the  fashion  of  the  world.  We  believe  that  we  should 
deny  ourselves,  and  abstain  from  these  things,  especially  the  laborers  in 
the  wcrd,  who  are  called  to  be  examples  of  the  flock. 

Y.  M.  18-19.  Art.  25.  Whether  it  would  not  be  agreeable  to  the  gos- 
pel, to  advise  those  members  who  have  been  in  the  church  two  or  three 
years,  and  are  still  conformed  to  this  world,  not  to  come  to  communion, 
until  they  deny  themselves  and  become  transformed  from  the  world,  after 
being  admonished  thereto  ?  Considered,  that  conformity  to  the  world 
presents  itself  in  such  various  ways,  that  we  cannot  erect  a  standard  in 
regard  to  it,  so  as  to  authorize  the  church  to  prohibit  such  members 
from  partaking  of  the  communion,  but  such  members  should  be  admon- 
ished and  reproved  by  the  church  again  and  again. 

Y.  M.  18G1.  Art  3.  Inasmuch  as  the  brethren  have  decided  in  con- 
ference that  members  who  would  not  conform  to  the  order  in  dress  as 
generally  practiced  by  the  old  brethren  and  sisters,  that  they  could  not 
have  the  privilege  to  the  communion.  But  as  this  docs  not  restrain  them 
into  the  order,  we  wish  to  know  whether  the  church  has  the  right  to  deal 
with  them  as  ofienders,  when  they  will  not  conform  in  dress  or  to  wear- 
ing caps,  and  leave  off  wearing  hoops '/  Considered,  that  such  members 
should  be  admonished,  and  that  warmly  too,  to  lay  aside  all  superfluities, 
and  conform  to  the  order  of  the  church.  Otherwise  they  must  and  will 
be  regarded  as  disobedient  members.    See  Rom.  12. 

Y.  M.  18()2.  Art.  22.  How  is  it  considered  for  sisters  to  wear  hoops, 
and  to  conform  themselves  to  the  new  fashions  of  the  world  ?  Shall  we 
tolerate  it  or  not  ?  .  Answer. — The  answer  to  the  third  query  of  last 
yearly  meeting  is  re-adopted. 

Y.  M.  1803.  Art.  3.  How  are  we  to  deal  with  sisters  who  are  wear- 
ing hoops  ?  They  should  be  admonished  once  and  again,  and  if  they  will 
not  heed  the  admonitions,  they  should  be  dealt  with  according  to  Matt. 
18.    (See  Min.  1861,  Art.  3.) 

Y.  M.  18G4.  Art.  7.  When  the  apostles  prohibited  the  wearing  of 
gold  and  pearls  (1  Tim.  2  :  9,  1  Pet.  3  :  3),  are  gold  watches  to  be  inclu- 
ded ?  Answer. — As  the  carrying  of  gold  watches  may  and  is  likely  to 
lead  to  pride,  we  think  it  advisable  not  to  wear  them. 

Art.  8.  How  is  it  considered  by  the  brethren  in  yearly  council  assem- 
bled, in  relation  to  the  members  who  do  not  conform  to  the  order  of  the 
brethren  in  the  wearing  of  apparel,  and  in  the  wearing  of  their  hair,  but 
follow  the  fashions  of  the  world  '{  Answer. — We  think  that  the  minis- 
tering brethren  should  heartily  admonish  and  urge  the  members  to  con- 


58 


CONGREGATIONAL. 


form  to  the  order  of  the  brethren,  and  set  them  a  good  example,  and 
if  those  who  are  admonished  again  and  again,  and  that  by  the  church 
too  as  well  as  by  the  ministers,  will  not  hear,  the  word  of  God  directs  us 
what  to  do  with  them.   Matt.  ch.  18. 

Art.  10.  Is  it  considered  right,  according  to  the  gospel,  for  a  minister 
to  wear  a  soldier's  overcoat  when  in  the  pulpit,  or  at  other  times ;  and  if 
it  is  not,  how  is  such  a  brother  to  be  dealt  with,  if  he  should  continue 
to  wear  it  after  being  admonished  ?  Answer. — It  is  considered  not  advisa- 
ble for  any  brother,  whether  a  minister  or  private  member,  to  wear  mili- 
tary clothing,  and  if  he  is  admonished,  and  still  persists  in  being  disobe- 
dient, he  should  be  dealt  with  according  to  the  18th  chap,  of  Matthew. 

CONGREGATIONAL. 

Congregationalism  is  defined  by  Webster  "as  that  system  of  cburcb  govern- 
ment which  vests  all  ecclesiastical  power  in  the  assemtsled  brotherhood  of  each 
local  church  as  an  independent  body."  Charles  Buck  describes  Congrcgational- 
isfs,  "as  a  denomination  of  Frotestants,  so  called  from  their  maintaining  that 
each  particular  church  or  congregation  is  authorized  by  Christ  to  exercise  all  the 
acts  of  ecclesiastical  power  and  privilege  within  itself,  without  being  subject  to 
the  jurisdiction  or  control  of  any  bishop,  synod,  presbytery  or  council  compos'^d 
of  delegates  from  different  associated  churches."  Now  it  happened  that  nearly 
one  hundred  years  ago  a  certain  writer,  Morgan  Edwards  by  name,  and  an  Eng- 
lish Baptist  minister,  in  his  "Materials  toward  a  History  of  American  Baptists," 
made  mer,tion  of  our  Brethren,  and  among  other  things,  that  our  churches  were 
"  Congregational,"  and  this  was  republished  agaia  and  again  in  other  works, 
without  being  contradicted. 

There  are  three  systems  of  church  government  in  vogue  among  the  Protestant  de- 
nominations in  this  country:  the  Episcopal,  the  Presbyterian  and  the  Congregational. 
Ntilher  of  these  answers  or  corresponds  with  our  system,  which  we  will  call  the 
primitive  system.  True,  we  have  bishops,  though  the  title  is  not  assumed  by 
thop.e  who  are  intrusted  with  that  office,  but  they  are  calling  themselves  simply 
elders,  and  they  are  nothing  like  the  great  prelates  of  the  Protestant  Episcopal 
Church,  who  exercise  authority  over  all  the  churches  of  a  whole  State  or  other  large 
district.  Neither  r.re  our  bishops  like  those  of  the  Methodist  Episcopal  Church, 
who  have  power,  every  year  or  two,  to  transfer  all  their  subordinate  ministers 
from  one  place  to  another,  according  to  their  own  personal  judgment,  so  that  af- 
ter every  conference  a  general  moving  takes  place  among  their  clergy,  with  few 
exceptions.  Our  bishops  are  simply  overseers  over  that  one  church  where  they 
reside,  and  over  the  one  or  two  churches  that  may  be  destitute  of  an  overseer  in 
their  immediate  neighborhood;  but  it  was  always  considered,  that  they  should 
exercise  their  duty  only  by  and  with  the  consent  of  the  respective;  church.  And 
though  he  has  the  privilege  and  duty  to  exercise  his  office  any  where  he  ma}'  come, 
in  a  properly  established  church,  he  can  do  so  only  by  request  or  invitation  of 
tL".at  church.  So  it  is  evident  that  we  are  not  Episcopalians  in  the  common  ac- 
ceptation, but  only  in  the  scriptural  sense  of  the  word. 

The  same  is  the  case  with  regard  to  Presbyterianism.  Whatever  authority  may 
be  claimed  by  modern  presbyteries  (elderships)  separate  and  apart  from  the 
church  (membership),  uo  number  of  presbyters  or  elders  in  our  church  can  ex- 
ercise any  authority,  lay  down  any  rules  for  the  church,  without  the  consent  of 
the  church.    So  then  we  are  not  Presbyterians. 

If  any  one  will  say  now.  Then  of  course  you  must  be  Independents  or  Congre- 
gationalists  ;  are  you  not?  To  this  we  answer  emphatically.  No.  So  far  from 
feeling  ourselves  being  independent,  we  know  we  are  dependent,  as  in  our  nat- 
ural condition,  upon  God  for  our  life  and  every  thing  we  have  and  are,  and  unto 
our  fellow  mortals,  who  prepare  for  us  those  things  we  cannot  prepare  for  our- 
selves ;  so  we  are  dependent  upon  God  for  every  spiritual  blessing,  and  upon  our 
fellow  Christians  to  assist  us  in  obtaining  those  blessings.  And  thaf  our  churches 
were  not  founded  on  the  Congregational  principle,  as  defined  above,  is  evident 
from  the  following  historical 


COUNCIL  OF  THE  CHURCH. 


59 


FACTS. 

1.  The  first  and  oldest  of  our  churches  in  America  is  in  Germantown,  near 
Philadelphia,  Pa.  It  was  established  in  1722,  Peter  Becker  being  the  first  min- 
ister. If  they  had  wished  to  act  upon  the  "Congregational"  principle,  they 
mijrht  have  done  so,  without  asking  any  person  outside  of  thpir  immediate  neigh- 
borhood, and  as  yet  there  was  no  other  church  of  our  failh  on  this  side  of  the  Atlan- 
tic. But  before  they  took  any  step  in  organizing  themselves  into  a  church,  and 
establishing  weekly  meetings  for  public  worship,  or  before  they  ever  held  a  ])ub- 
lic  meeting  for  worship  in  this  country,  we  are  informed,  they  visited  all  their 
dispersed  brethren  and  fellow  believers  as  far  as  Skippach,  Falconer  Swamp, 
Oley,  &c.,  undoubtedly  to  seek  their  advice  and  consent  to  the  important  step 
they  were  to  take,  and  only  after  they  had  got  this,  they  commenced  to  hold 

weekly  meetings,  we  are  told,  alternately,  "at  brother  Peter  Becker's  and  

Gomorry's."  And  this  principle,  that  a  local  church  should  not  undertake  any- 
thing of  importance  without  counsel  and  consent  of  the  brethren  generally,  out- 
side of  that  locality,  has  ever  been  upheld  to  this  day,  with  very  few  exceptions, 
and  these  exceptions  have  most  always  proved  calamitous  to  such  churches  as 
ventured  upon  such  an  exceptional  course. 

2.  The  second  fact  to  prove  that  local  churches  among  us  do  not  pretend  to 
act  independently  of  other  churches  is  this,  that  to  every  love  feast  that  is  held 
in  any  church  (excepting  where  a  sick  member  requests  a  little  love  feast  to  be 
held  in  his  house),  members  and  ministers  are  invited  from  other  churches  to 
this  day. 

3.  No  choice  is  held  in  anj'  church,  even  only  for  a  single  deacon,  without 
two  or  more  elders  being  present  from  other  churches  to  conduct  the  choice. 

4.  No  case  of  censure  against  an  elder,  minister  or  deacon,  is  taken  up  in 
counsel  before  a  local  church,  without  th"  presence  of  elders  and  as  many  minis- 
tering and  private  members  from  other  churches. 

5.  No  case,  of  which  avoidance  may  be  probably  the  result,  is  undertaken  in 
a  local  church  without  some  elders  from  other  churches. 

Now  these  facts  prove  very  evidently  that  a  local  church  among  us  does  not 
lay  claim  to  possessing  all  power,  unless  in  contradiction  to  the  fundamental 
principles  and  practice  of  our  brotherhood. 

Y.  M.  1863.  Art.  20.  Can  an  arm  of  the  church  (or  a  local  church) 
be  congregational,  or  act  independent  from  all  the  churches  of  our  fra- 
ternity, and  still  be  in  full  union  with  the  church  ?  Answer. — It  can- 
not, according  to  the  gospel  and  the  order  of  the  brethren.  See  Rom. 
12  :  4,  5 ;  1  Cor.  1  :  10 ;  Ephes.  5  :  2,  4,  &c. 

COUNCIL  OF  THE  CHURCH. 

Y.  M.  1846,  Tennessee.  Art.  4.  How  it  is  considered  for  a  bishop, 
with  a  few  members,  to  expel  a  member  without  taking  the  council  of 
the  church  ?  Considered,  that  in  all  such  important  matters  the  church 
must  be  counseled. 

Y.  31.  1848,  Ohio.  Art.  26.  AYhether  it  is  proper  in  all  cases  to  ask 
counsel  (of  the  church)  before  giving  a  letter  of  recommendation  ?  Con- 
sidered, to  be  best  always  first  to  take  the  counsel  of  the  church. 

Same  year,  Indiana.  Art.  7.  How  it  is  viewed,  when  persons  living 
in  one  district  request  to  be  baptized  and  received  into  church  fellowship 
in  another  district,  whether  it  is  proper  to  receive  them  without  counsel 
of  the  district  in  which  they  live  ?  Considered,  that  we  deem  it  advisa- 
ble, and  it  has  been  generally  the  course  of  the  brethren,  in  a  case  where 
a  person  made  application  for  baptism  in  a  meeting  out  of  the  district  in 


60 


COVERINa  OF  THE  HEAD-DEACONS. 


whicli  the  applicant  lives,  to  bold  council  with  the  members  of  that 
church  in  whoBe  bounds  he  resides. 

Y.  M.  1856.  Art.  9.  How  is  it  considered,  where  there  is  a  church 
with  a  bishop  and  two  speakers,  authorized  to  baptize,  &c.,  and  the  other 
not,  and  a  case  of  difficulty  occurs  between  two  members,  and  is  brought 
before  the  church,  those  three  ministers  being  present;  but  the  two  first 
being  relatives  to  the  parties,  they  authorize  the  third  to  attend  to  the 
case,  aud  present  it  before  the  church.  The  question  is,  would  it  be  con- 
sidered legal  ?    Considered,  legal. 

Y.  M.  1862.  Art.  li.  How  is  it  considered,  when  a  church  has  sev- 
eral ministers  of  equal  standing,  and  none  of  them  ordained,  has  the 
housekeeper,  or  have  the  ministers,  a  right  to  call  to  their  assistance  an 
ordaiued  brother  (to  a  church  council)  without  the  counsel  of  the  church? 
They  have  not  the  right  to  do  so  without  the  counsel  of  the  church. 
(Should  this  not  be  reconsidered  ?) 

Art.  55.  Which  is  the  most  advisable  in  holding  council  meetings,  to 
ask  each  individual  member  for  his  consent,  or  to  take  silence  for  con- 
sent ?    In  all  weighty  matters  it  is  best  for  each  member  to  answer. 

COYERIXa  OF  THE  HEAD. 

Y.  M.  1848,  Ohio.  Art.  6.  Whether  the  Scriptures  require  thatwomen 
praying  or  prophesying,  should  have  any  other  covering  than  their  hair, 
and  whether  it  includes  alike  married  or  unmarried  women  ?  Consider- 
ed, unanimously,  that  they  all  should  have  a  covering  on  their  heads 
(besides  their  own  hair).    Eead  1  Cor.  11  :  2-15. 

la  cases  like  the  present,  which  concern  the  female  portion  of  the  church, 
would  it  be  out  of  the  way  or  contrary  to  the  gospel  to  appoint  a  committee  of 
elderly  sisters  (perhaps  with  an  aged  brother  elder),  to  consider  such  questions 
and  rejiori  theieon?  It  would  seem  to  be  consistent  with  the  principles  of  equal- 
ity, see  Gal.  3  :  28,  and  their  verdict  would  perhaps  have  more  weight  with  their 
younger  sisters. 

Y.  M.  1856.  Art.  26.  Would  it  be  proper  to  reconsider  the  6th  que- 
ry of  1848?  Seeing  it  is  admitted  that  sisters  should  wear  a  covering, 
what  should  that  covering  be  according  to  the  gospel  ?  We  are  satisfied, 
with  our  ancient  brethren,  that  the  plain  cap  worn  by  our  dear  aged  sis- 
ters is  a  covering,  as  required  by  the  Scriptures  according  to  Paul. 

Y''.  M.  1862.  Art.  19.  Inasmuch  it  is  the  order  of  the  brethren,  that 
sisters  should  wear  caps,  what  should  be  done  with  a  sister  in  case  of 
stubbornness  ?  And  should  there  be  any  allowance  made  for  the  un- 
married ?  We  consider  it  is  the  duty  of  all  the  sisters  to  have  on  a 
plain  covering  at  the  time  of  worship. 

DEACONS,  THEIR  OFFICE  AND  DUTY. 

Y.  M.  1835,  Ohio.  Art.  4.  What  is  the  duty  of  a  visiting  brother  ? 
First,  as  visiting  brethren  and  overseers  of  the  poor  in  the  church,  they 
have  to  assist  and  attend  to  the  yearly  general  visit  from  house  to  house; 


DEACONS. 


61 


and  it  is  necessary  and  their  datj,  when  the  cliureh  is  divided  into  diifcr- 
ent  visit-districts,  to  take  the  lead  in  the  visit  as  well  as  that  of  the  minis- 
ters; and  in  case  the  ujinisters  could  not  assist  on  account  of  sickness,  it  is 
the  duty  of  the  deacons  to  carry  out  the  visit  wiih  other  brethren,  and  to 
bring  before  the  ministers  and  the  church  what  they  have  found.  Fur- 
ther, when  anything  of  importance  is  to  be  investigated  in  the  church, 
the  ministers  have  the  right  to  request  them  (the  deacons)  to  accompany 
theui,  or  if  the  case  is  not  of  special  importance  to  send  them  (the  dea- 
cons) to  investigate  the  matter  and  bring  it  before  the  ministry.  Fur- 
ther, it  is  their  duty,  inasmuch  as  they  have  been  elected  to  be  overseers 
of  the  poor,  to  visit  the  sick,  especially  if  they  are  poor,  who  may  be  in 
distress  by  reason  of  sickness  or  other  causes,  to  examine  their  case,  and 
to  re;  ort  to  the  ministry,  and,  if  necessary,  the  ministers  to  hold  a  coun- 
cil with  the  church  what  is  further  to  be  done.  When  money  or  grain 
is  contributed  in  the  church  for  the  poor  in  the  church,  it  is  their  duty 
to  keep  a  regular  book  account  of  what  they  receive,  and  what  they  lay 
out  for  the  poor  or  otherwise  for  the  church,  so  that  they  are  able  at  times 
to  render  an  account  with  and  to  the  church.  Upon  the  whole,  all  that 
may  occur  in  the  church  and  is  to  be  investigated,  is  committed  to  their 
care,  and  if  they  hear  of  anything,  to  bring  it  before  the  ministers,  to 
counsel  whether  it  is  to  be  examined,  and  to  see  it  done  if  louud  ne- 
cessary. 

Further,  it  is  their  calling  to  assist  the  ministers  at  meeting,  by  read- 
ing the  Scriptures,  by  using  freedom  in  prayer,  and  to  bear  testimony  to 
what  was  spoken ;  and  if  it  should  happen  that  no  minister  (of  the  word) 
could  come  to  meeting,  it  is  their  duty  to  lead  the  worship  by  sing- 
ing, prayer  and  reading  the  Scriptures,  and  if  they  feci  so,  to  exhort  to 
the  editication  of  the  congregation ;  yet  it  was  the  counsel  ol  the  old 
brethren  that  it  is  not  their  calling  to  rise  on  their  feet  iu  order  to  ex- 
liort;  and  thus  to  conclude  the  meeting  in  the  usual  order,  and  to  make 
the  ordinary  appointments  for  meeting  Again,  when  a  minister  is  call- 
ed t.-)  hold  meetings  in  another  district,  and  he  requests  the  visiting  breth- 
ren to  give  him  company  and  assistance,  it  is  their  duty  to  assist,  and 
one  or  the  other  to  go  with  him. 

Further,  it  is  their  duty  to  serve  at  tables;  when  a  love  feast  is  held,  to 
make  the  necessary  preparations,  to  call  as  many  other  brethren  as  they 
need  to  ass'st,  and  at  the  time  ot  the  love  least  to  see  to  it  that  the  sis- 
ters can  get  all  things  ready  at  the  proper  time,  and  themselves  setting 
the  tables,  and  so  iu  all  things  see  to  it  that  everything  is  done  decently 
and  in  order. 

Y.  1841.  Art  9.  Whether  a  deacon  or  visiting  brother  may  give 
testimony  to  what  a  deacon  has  said,  while  there  is  one  or  more  ministers 
present  that  have  not  spoken,  and  request  him  to  speak  ?  Considered, 
that  he  may  if  requested. 


62 


DEACONS. 


Y.  M.  1843.  Art.  1.  Is  it  agreeable  with  the  word  of  God  for  a  dea- 
con or  visiting  brother  to  stand  up  in  public  meeting  and  exhort,  when 
sufficient  time  has  been  spent  already  ?  Considered,  that  according'to 
the  word  of  God  "  all  things  shall  be  done  decently  and  in  order,"  and 
as  teaching  is  the  proper  office  of  the  teachers,  and  not  of  deacons,  they 
ought  not  to  go  any  further  than  their  calling  requires  of  them  where  it  is 
not  necessary,  and  it  would  not  be  advisable  for  a  teacher  to  urge  them — 
the  deacons — any  further  than  duty  calls  them. 

Y.  M.  1838.  Art.  9.  Whether  we  have  the  right  to  appoint  deacons, 
without  laying  hands  on  them  according  to  the  example  of  the  apostles? 
Acts  6  :  6.  Considered  and  resolved,  to  postpone  the  further  considera- 
tion of  this  query  to  the  next  annual  meeting. 

Y.  M.  1810.  Art.  8.  The  question  about  laying  on  of  hands  on  dea- 
cons, decided  to  leave  the  matter  as  heretofore. 

Y.  M.  1841.  Art.  1.  About  the  laying  on  of  hands  on  deacons.  This 
query  has  been  before  the  annual  meeting  of  1838  and  1839,  and  the 
brethren  generally  considered,  that  since  there  is  no  direct  command  to 
do  so  in  the  New  Testament,  and  on  the  contrary  the  apostle  gives  advice, 
1  Tim.  5  :  12,  "  Lay  hands  suddenly  on  no  man,"  it  would  be  best  to 
proceed  in  this  matter  as  the  brethren  of  old  have  done.  This  is,  how- 
ever, laid  down  with  this  proviso,  that  if  any  brother  could  throw  more 
light  on  the  subject,  it  might  be  presented  again  at  the  next  annual 
meeting. 

Y.  M.  1845.  Art.  11.  The  question  about  the  laying  on  of  hands  on 
deacons  having  been  brought  again  before  the  yearly  meeting,  and  being 
of  such  consequence  and  importance,  it  was  considered,  that  since  our 
churches  are  not  generally  represented  (at  this  time),  not  one  brother 
from  Pennsylvania  or  Maryland,  and  also  not  many  of  our  elder  breth- 
ren, whose  counsel  had  been  given  last  year  on  this  article,  being  present 
at  this  time,  it  would  be  best  to  refer  this  question  to  the  next  annual 
meeting,  recommending  the  same  to  the  (prayerful)  consideration  of  all 
the  churches. 

Y.  M.  1846.  Art.  3.  About  the  laying  on  of  hands  on  deacons.  On 
this  much  and  long  agitated  question  it  was  finally  laid  down  as  thesalest 
way  to  continue  as  heretofore.  The  objection,  that  it  was  an  apostolical 
order,  which  ought  to  be  observed,  was  answered,  that  (even)  supposing 
the  apostles  had  laid  their  hands  on  the  heads  of  the  deacons,  which  in 
our  apprehension  cannot  be  made  evident,  as  little  as  a  single  walk  of  a 
few  men  through  a  wilderness  will  make  a  road  or  beaten  track,  just  as 
little  a  thing  once  done  makes  it  an  order  ;  and  that  if  the  example  of  the 
chosen  seven  (Acts  7)  having  had  hands  laid  on  them,  would  have  to  be 
observed,  as  some  of  our  beloved  brethren  understand  it,  then  wc  would 
also  have  to  imitate  the  example  of  the  same  church,  "  who  had  all  things 
common,  and  sold  their  possessions  and  goods,  and  parted  them  to  all 
men,  as  every  man  had  need."  Acts  2  :  44,  45.    But  since  we  do  not 


DEACONS. 


63 


find  in  any  other  cliurch  established  by  the  apostles  any  thing  similar, 
and  since  there  is  also  no  testimony  that  the  apostles  ever  after  practiced 
the  laying  on  of  hands  on  the  heads  of  deacons,  our  beloved  brethren  will 
not  think  hard  of  us,  if  under  these  and  other  considerations  we  abide  by 
that  practice  with  which  so  many  faithful  brethren  in  our  churches  have 
been  introduced  to  the  office  of  deacons  and  (ministers)  speakers  of  the 
word. 

Y.  M.  184G.  (Tennessee.)  Art.  6.  Whether  a  deacon  can  be  ordained 
to  the  office  of  bishop  '/  Considered,  that  we  have  no  authority  for  so 
doing.  See  1  Tim.  3  :  10  and  5  :  22.— Art.  7.  Whether  a  deacon  should 
fill  up  appointments  in  the  absence  of  the  minister  ?  Considered,  that 
he  may  by  singing,  praying,  exhorting,  and  reading  the  Scriptures ;  but 
that  he  is  not  to  preach  until  he  is  legally  authorized  by  the  church. 
Art.  11.  Whether  a  deacon  has  a  right  to  appoint  meetings  and  preach 
without  being  authorized  by  the  church  ?  Considered,  that  he  has  no 
authority  for  so  doing,  but  that  he  should  try  to  discharge  the  duties  in- 
cumbent upon  him  in  the  office  for  which  he  has  been  set  apart. 

Y.  M.  1847.  Art.  4.  A  request  that  the  present  yearly  meeting  re- 
consider the  third  query  as  it  stands  on  the  minutes  of  Y.  M.  184G,  con- 
cerning the  laying  on  of  hands  on  the  deacons.  It  was  almost  unani- 
mously concluded,  that  it  would  be  better  for  the  present  to  leave  this 
subject  rest  as  it  is. — Art.  5.  Would  it  be  considered  expedient  for  a 
church  to  elect  a  brother  for  the  office  of  deacon,  whose  wife  is  not  a 
member  ?  Considered,  that  if  he  be  a  brother  of  good  report,  and  one 
in  whom  the  church  may  have  confidence,  this  circumstance  ought  not  to 
hinder  the  church  from  electing  him  to  the  office  of  deacon,  provided 
there  be  no  other  objections.  1  Tim.  3: 12. 

Y.  M.  1848.  Art.  IG.  About  the  laying  on  of  hands  on  deacons  it 
was  unanimously  considered,  to  postpone  the  discussion  of  this  subject 
indefinitely,  until  there  is  reason  to  hope  that  it  may  be  done  calmly  and 
without  prejudice. 

Y.  M.  1850.    Art.  27.  About  the  laying  on  of  hands  on  deacons,  when 
installed  into  office.    Considered,  that  the  brethren,  after  a  long  contin- 
ued and  attentive  investigation  of  the  word  of  God  on  this  agitating  sub- 
ject in  question,  have  come  to  the  following 
CONCLUSION. 

Whereas,  it  is  plain  from  the  Acts  and  the  proceedings  of  the  apostles, 
that  there  must  have  been  deacons  in  those  days,  and  that  these  deacons 
must  have  been  active  in  their  office,  before  the  seven  teachers  or  evan- 
gelists were  chosen  and  installed  into  their  office ;  see  Acts  2  :  45,  and  4  : 
35,  "  Distribution  was  made  unto  every  man,  according  as  he  had  need," 
from  which  we  conclude,  if  distributions  were  made  to  every  man, 
there  must  of  course  have  been  those  that  made  them.  Hence  it  is 
the  opinion  of  the  brethren  in  this  council  assembled,  that  the  seven 
chosen  and  set  before  the  apostles  (Acts  6:6),  were  selected  from  among, 


64 


DEACONS. 


as  WG  might  say  the  first  class  of  teachers,  (see  Acts  6  :  3,  8;  eh.  8:  6, 
7,  36-38;  ch.  21  :  8),  and  hands  laid  on  thsni  bj' the  apostles  to  establish 
them,  to  settle  the  difiiculty  that  had  arisen  among  the  deacons  about  the 
daily  ministration,  and  that  the  seven  were  not  deacons  in  the  restricted 
sense  of  the  word,  and  were  never  called  such,  tho  word  '-deacon"* 
not  once  occurring  in  the  whole  book  of  the  Acts.  Therefore,  the  laying 
on  of  hands  ought  to  be  practiced  on  such  old  teachers  that  are  set  apart 
(for  the  office  of  overseers  or  bishops);  and  deacons  ought  to  be  received 
into  their  office  by  hand  and  kiss,  as  the  practice  has  been  hitherto  with 
the  brethren. 

The  following  wns  added  to  the  minutes  of  the  same  year  in  an  appen- 
dix on  the  same  subject : 

Wkereax,  The  brethren  of  the  various  churches  have  taken  into  seri- 
ous consideration  the  subject  of  the  laying  on  of  hands  on  deacons,  and 
coula  therefore  come  to  no  satisfactory  decision,  we  have  now  come  to 
the  following 

CONCLUSION. 

First,  that  the  seven  brethren  elected.  Acts  6,  were  not  elected  from 
the  common  (private)  members,  but  from  the  teachers  and  evangelists; 
see  Acts  21  :  8. 

Second,  the  business  for  which  they  were  elected  must  have  been  to 
settle  the  disputes  that  had  arisen  among  the  then  existing  deacons,  as 
such  must  have  been  already  among  them,  since  we  read  that  •'  there 
were  distributions  made,  as  every  one  had  need,"  see  Acts  4  :  35.  There- 
fore, as  we  have  no  evidence  that  hands  were  laid  on  diracons  elected 
from  among  the  common  brethren,  it  is  thought  proper  and  good  to  pro- 
ceed as  the  brethren  have  heretofore  done  in  the  election  of  deacons. 
That  there  were  such  (deacons)  in  the  churches  in  the  time  of  the  apos- 
tles, see  Phil.  1  :  I ;  1  Tim.  3  :  8,  10,  12,  13;  and  we  now  have  need  of 
them  in  the  church  too,  that  is,  if  deacons  are  necessary  in  a  church. 
That  the  church  come  together  with  the  elders  and  bishops,  and  with 
prayer  and  fasting  let  the  church  proceed  to  choose  such  an  one  as  may 
be  pointed  out  to  them  by  the  Spirit  of  God,  and  receive  him  by  the  holy 
kiss  and  the  right  hand  of  fellowship.  Wc  hereby  also  exhort  our 
brethren  everywhere,  no  more  after  this  to  cite  as  authority  lor  deacons 
the  seven  elected  from  among  the  evangelists,  Acts  6,  but  only  the  office 

*Tlie  word  deat-on  (Greek,  ("iiaKovoc,)  occurs  about  thirty  times  in  tlie  New 
Testament,  and  is  rendered  in  the  common  Knglisli  vcysion  twenty  tim  s  iii,iits(er, 
seven  times  seruani,  ami  only  three  times  deacon.  tSee  Matt.  20  :  2G,  22  :  13.  23  : 
11;  Marie  9:  35,  10:  43;  .Jolin  2:  5,9,  12:  2rt;  Rom.  13:  4  twice.  15:  8,  16: 
1,  1  C.r  3:  5;  2  Cor.  3:  6,  G:  4.  1 1  :  15  twice,  and  23;  Gal.  2:17;  Kph.  3:  V,  6  : 
21;  Phil  1  :  1;  Col.  1  :  7.  23,  25.  4  :  7;  1  Thefs.  3:  2  ;  1  Tim.  3  :  8,  12.  4:  U.  The 
English  version  contains  the  word  deicoii  twice  more,  namely-,  1  Tim.  10,  13; 
but  the  original  Greek  h  is  not  the  same  W'  rd,  and  the  German  tranylaiion  is 
more 'orreci  in  ihffe  two  inst^mces  saying  literally,  v^rse  10,  "Then  let  them 
ferue,  being  f  aind  fiiithfiil ; '  and  iu  verse  13,  ''  For  they  that  serve  well,  purchase 
to  themselves  a  good  degree,  &c." 


DEACONS. 


65 


itself.  From  this  mistake  has  originated  the  vexatious  question  which 
has  agitated  our  brethren  (in  some  parts)  so  lon-g  and  so  grievously.  This, 
or  something  similar,  we  desire  our  brethren  in  council  to  place  on  our 
minutes,  so  that  the  subject  may  once  be  settled. 

In  citing  Acts  6 :  1-8,  when  a  choice  was  to  be  held  in  a  church  for  any  officers, 
our  ancient  brethren  were  not  mistaken,  inastnnch  as  ihey  referred  simply  to  it 
as  the  flrst  and  in  fact  the  only  example  of  the  a|)OStles  on  record,  how  they  ])ro- 
ceeded  in  conducting  the  choice;  at  the  same  time,  th'.-y  held  the  principle  that 
the  church  had  authority  from  the  Lord  to  define  the  duties  of  every  officer,  and 
to  hold  them  responsible  in  Iheir  respective  office  for  neglecting  or  transgressing 
their  duties.  It  was  only  from  a  misapprehension  of  some  brethren,  both  as  to 
the  proper  application  of  Scripture  declarations  and  examples,  and  to  the  proper 
limits  of  every  office  as  understood  by  the  old  brethren,  that  the  vexatious  ques- 
tion above  alluded  to  originated.  If  brethren  in  every  office  are  truly  humble, 
they  will  be  satisfied  with  that  degree  of  authority  intrusted  to  them,  and  the 
manner  and  form  by  which  the  church  has  inducted  them  into  office,  and  indeed 
it  is  desirable  such  questions  would  remain  settled  for  good,  and  2  Tim.  2:  23 
and  Titus  3  :  9  were  more  heeded,  when  queries  are  formed,  and  repeatedly  pre- 
sented to  yearly  meetings. 

Y.  M.  1858.  Art.  16.  Is  it  right  for  a  brother  that  is  a  deacon  to 
give  out  a  hymn  and  sing  it,  ten  or  fifteen  minutes  before  the  time  ap- 
pointed for  commencing  the  meeting,  when  the  house  or  room  is  full  of 
people,  or  is  it  more  advisable  to  remain  silent  till  the  time  for  com- 
mencing meeting  arrives  ?  Ans.  Considered,  that  we  see  no  impropriety 
in  singing,  when  in  the  estimation  of  the  church  it  is  done  to  its  own 
edification,  and  to  the  honor  of  God. 

Y.  M.  1862.  Art.  6.  Is  it  proper  for  the  visiting  brethren  at  our 
public  meetings,  when  there  are  from  three  to  six  laboring  brethren 
present,  to  rise  to  their  feet,  and  line  out  a  hymn  and  exhort  in  prefer- 
ence to  the  laboring  brethren,  or  are  they  to  keep  their  seats  ?  Ans.  The 
laboring  brethren  are  to  conduct  the  meeting,  and  it  is  the  duty  of  the 
visiting  brethren  to  exhort,  when  liberty  is  given  them. 

Same  year.  Art.  39.  How  is  it  considered,  when  visiting  brethren 
will,  in  meeting,  get  up  on  their  feet  and  speak,  when  there  are  elected 
speakers  present,  and  sometimes  speak  thirty  minutes  or  upward,  and  that 
without  liberty  from  the  speakers  ?  If  that  is  not  in  order  for  visiting 
brethren,  what  is  the  order  '{  Is  it  to  stand  upon  their  feet  when  they 
have  anything  to  say,  or  to  keep  their  seats?  Ans.  We  consider  it  out  of 
order  for  visiting  brethren  to  do  so,  without  liberty  being  given  by  min- 
istering brethren,  if  such  are  present. 

Though  there  has  been  a  good  deal  said  above,  at  different  times  and  on  dif- 
ferent occasions,  on  the  office  of  "  deacon,"  with  which  we  feel  agreed  fully  and 
cordially,  a  few  thoughts,  occurring  to  us  whiie  we  transcribed  the  foregoing 
pages,  may  not  be  amiss,  and  we  will  try  lo  put  them  in  the  form  of  a  direct 

ADDaEcS  TO  THE  DEACONS,  OR  VISITING  BRETHREN,  OF  THE 
PRESENT  TIME. 

Beloved  Brethren — Allow  us  to  say  a  few  words  concerning  the 
importance  of  your  office,  and  first  of  all,  to  lay  before  you  the  word  of 
God  concerning  it  as  recorded  in  1  Tim.  3 :  8-13,  "  Likewise  must  the 
5 


66 


DEACONS. 


deacons  be  grave  (serious),  Dot  double-tongued,  not  given  to  much  wine, 
not  greedy  of  filthy  lucre,  holding  the  njystery  of  the  faith  in  a  pure 
conscience.  And  let  these  also  first  be  proved ;  then  let  them  use  the 
onace  of  a  deacon,  being  found  blameless.  Even  so  must  their  v?ives  be 
grave,  not  slanderers,  sober,  faithful  in  all  things.  Let  the  deacons  be 
the  husbands  of  one  wife,  ruling  their  children  and  their  own  houses 
well.  For  they  that  have  used  the  office  of  a  deacon  well,  purchase  to 
themselves  a  good  degree,  and  great  boldness  in  the  faith  which  is  in 
Christ  Jesus." 

From  the  very  first  word  of  this  passage,  "  likewise''  you  will  perceive 
that  your  office,  though  different  in  its  duties,  is  equally  important  in  the 
church  as  the  ofi&ce  of  a  bishop.  If  it  may  be  said,  that  the  bishop  or 
overseer  is  or  should  be  the  right  eye  of  the  church,  and  he  with  the 
other  ministers  the  mouth  of  the  church,  you  are  or  should  be  the  right 
ear  and  the  right  hand  of  the  church.  The  bight  ear — to  hear  the 
faint  lamentations  of  the  poor,  sick  and  otherwise  distressed  members 
and  others — to  give  attention  to  evil  reports  of  the  moral  conduct  of  mem- 
bers, which,  if  founded  in  truth,  would  injure  the  character  and  useful- 
ness of  the  church;  and  "holding  the  mystery  of  the  faith"  and  the 
established  principles  and  order  of  the  church  "in  a  pure  conscience" — 
to  watch  the  public  ministrations  of  the  brethren,  that  none  but  sound 
doctrine  may  be  preached  by  them  in  union,  and  that  all  public  meetings 
maybe  conducted  to  edification, "  decently  and  in  order."  The  right 
HAND — to  dispense  the  charities  of  the  church  according  to  its  direction 
discreetly  and  impartially — to  act  in  all  cases  of  complaints  against  mem- 
bers, investigating,  visiting  and  reporting  to  the  church — to  support  your 
faithful  ministers  in  the  legitimate  exercise  of  their  duties  by  your  prayers, 
by  your  testimony  and  defense  in  their  behalf  in  and  out  of  meeting, 
and  to  present  their  case  to  the  church  not  only  for  consideration,  but 
also  for  active  sympathy,  when  duty  crlls  them  too  frequently  from  home, 
spending  their  strength,  time  and  money  in  the  service  of  the  Lord,  so 
that  their  families  may  suffer,  seeing  things  going  wrong  at  home,  and 
feeling  distressingly  the  absence  of  their  husband  and  father.  Such  a 
state  of  things  in  tha  families  of  ministers  should  not  be  overlooked  by 
thoughtful  and  loving  brethren,  especially  not  by  you,  dear  brethren 
deacons,  whose  particular  province  and  business  it  is  to  extend  your 
right  arm  to  those  in  distress. 

These  few  thoughts  might  be  sufficient,  together  with  the  word  of 
God  preceding  them,  which  inculcates  the  qualifications  required  for 
your  office,  and  the  great  reward  for  a  faithful  discharge  of  your  duties 
promised  therein,  to  convince  you,  dear  brethren  deacons,  of  the  great 
importunce  of  your  office,  and  the  high  calling  to  which  the  church  has 
called  you.  Luc  there  is  a  still  higher  duty,  which  you  may  have  to 
exercise.  We  are  all  poor  fallible  beings,  subject  to  like  passions  as  other 
men  are,  whether  we  be  preachers,  deacons  or  private  members.  Already 


DEALINa  WITH  MEMBERS. 


6/- 


in  the  primitive  cliurchcs,  planted  by  divinely  inspired  apostles,  it  happened 
sometimes  that  even  the  ministers  became  involved  in  disputes  and  difficul- 
ties with  each  other,  and  that  there  were  such  "  doting  about  questions 
and  strifes  of  words  whereof  cometh  envy,  strife,  railiupjs,  evil  surmisings, 
perverse  disputings  of  men  of  corrupt  minds  and  destitute  of  the  truth, 
(!i:c."  (1  Tim.  6  :  4,  5.)  If  such  a  sad  state  of  things  should  occur  in 
your  church,  that  your  ministers  could  not  agree,  would  not  speak  the 
same  thing,  and  cause  confusion  and  disunion  in  the  church,  then, 
brethren  deacons,  you  that  stand  right  between  the  ministers  and  the 
private  members,  by  standing  up  unitedly  and  manfully  and  without 
partiality  for  the  right,  for  order  and  for  union,  may  become  mediators  and 
peace-makers  by  calling  elders  of  other  churches  to  assistance,  and  thus 
restore  union  and  good  fooling ;  and  you  know  the  peace-makers  have 
been  blessed  with  a  special  blessing  by  our  Saviour. 

DEALING  WITH  MEMBERS  upon  complaints  before  the  church 
Y.  M.  1841.  Art.  13.  Whether  a  brother  or  member  could  be  judged 
(dealt  with)  consistently  with  the  gospel,  without  having  a  hearing  before 
the  church  with  privilege  to  defend  him(or  her)self?  Ans.  Considered, 
that  no  brother  or  sister  ought  to  be  brought  before  the  council  of  the 
church  for  any  accusation,  without  having  previous  information  thereof 
and  without  having  the  privilege  of  being  present  at  the  examination  of 
the  witnesses,  and  also  of  defending  himself  or  herself  according  to  the 
gospel. 

This  answer  is  good  and  right  .is  far  as  it  goes ;  but  the  question  again  arises  : 
If  the  member  has  been  p: operly  notifird  and  invited  lo  conic  before  the  council, 
and  he  refuses  to  come,  or  at  least  does  not  come  at  the  time  appointed,  \vh:U 
then?  Is  the  course  of  righteousness  on  the  part  of  llie  church  to  be  stopped  in 
this  case?  We  will  try  to  answer  in  the  fear  of  the  Lord,  according  to  the  gen- 
eral practice  in  our  churclies.  As  the  ca-es  may  be  dilfercnt,  and  the  causes  of 
the  non-appearance  ot  the  member  to  be  dealt  with  may  also  be  different,  the 
church  where  the  ca^o  has  oi;ciii  ri'il  c:,ii  Ih'jI  jud-e  wlieiher  lo  go  on  with  it  or 
not.  We  will  suppose  tliree  c;i-'  >,  <  i'  i;  :i-  li  r.  i-  aciu  dly  occurred  in  our  pres- 
ence. An  aged  brother  had  cinmiiiliril  i  tie-p  is^  against  one  ot  the  principles 
of  the  gospel  to  which  we  hold  steadlajlly,  tlioiigh  other  denominations  do  not, 
and  wouiil  call  the  act  of  the  brother  j  ust  and  right ;  in  this  case,  considering  tlie 
age  of  the  b;  other,  and  not  knowing  whether  he  had  been  well  enougb  in  healthi 
or  not  to  attend,  the  matter  was  postponed  to  another  time.  In  another  case,  a 
crime  had  been  committed,  which  brought  scandal  upon  the  church.  When  the 
guilty  member  was  visited  and  invited  to  come  before  the  council,  and  elders  had 
been  invited  from  a  distance  specially  for  assisting  in  thi^  case,  and  the  member 
did  not  come  for  very  shame,  sending  word  that  tiie  church  should  deal  with  her 
.according  to  the  word  of  the  Lord,  and  the  church  did  so  alter  the  crime  was 
established  by  two  or  three  witnesses,  and  confessed  hy  the  member  before  the 
visiting  brethren.  In  a  third  case,  a  similar  crime  had  been  committed,  but 
much  aggravated  by  the  circumstances.  Again  and  again  eff  >rts  had  been  made 
to  bring  th;  matter  before  tbe  chinch;  but  for  a  considerable  time  justice  was 
baSled.  At  last  the  cluirch  felt  com|)elled  to  bring  it  to  an  issue.  Direct  and  cir- 
cumstantial evidence  had  aceunuiiiited,  brethren  from  a  considerable  distance  were 
invited,  and  brethi  ea  had  specially  been  sent  to  the  guilty  member,  bur,  he  would 
not  and  did  not  come.  However,  the  case  went  on,  and  the  ends  of  justice  were 
attained  to  the  almost  unanimous,  though  sorrowful,  satisfaction  of  tbe  church  ; 
thus  deciding  that  when  a  member  refuses  the  privilege  of  being  present  at  the 
examination  of  witnesses,  and  also  of  defending  himself,  the  church  cannot  be 
jirevented  of  doing  her  duty. 


68 


DEBTS. 


DEBTS,  ABOUT  BRETHREN  GETTING  INVOLVED  IN. 

Y,  M.  1804.  Art.  3.  About  such  brethren,  who  so  easily  and  heed- 
lessly involve  themselves  in  debts,  and  do  not  seek  counsel,  until  they  do 
not  know  any  more  how  to  counsel  or  help  themselves  j  then  they  want 
at  last  counsel,  when  they  desire  and  need  help.  It  has  been  unanimously 
deemed  good,  that  every  church  where  such  brethren  live  should  endeavor 
diligently  to  instruct  such  brethren  also  in  temporal  or  bodily  things, 
that  they  should  act  considerately,  and  make  no  more  debts  than  they  can 
pay ;  and  when  at  times  their  circumstances  should  be  such  that  they 
could  not  see  through,  they  should  seek  counsel  of  prudent  brethren,  and 
even  the  whole  church  is  in  duty  bound  to  give  counsel  when  requested; 
and  if  the  counsel  of  the  church  should  not  be  sufficient,  it  is  also  her 
duty  to  assist  as  far  as  possible  in  a  case  of  necessity.  At  the  same  time 
such  should  be  informed  that  if  they  would  not  receive  good  counsel,  they 
should  not  expect  or  hope  that  the  church  would  feel  bound  or  willing  to 
assist  much. 

Y.  M.  1825.  Art.  5.  Whether  a  brother  minister,  that  involves  him- 
self in  debts,  and  assigns  his  property  to  his  children,  could  serve  in 
the  ministry  of  the  word,  was  considered,  that  when  the  creditors  should 
be  defrauded  thereby,  he  should  give  himself  over  to  the  (judgment  of 
the)  church,  and  without  doubt  ought  not  to  serve  (in  the  office  of  a 
minister). 

Y.  M.  1832.  Art.  6.  How  to  do  when  a  brother  is  indebted  to  another, 
and  becomes  insolvent  ?  Ans.  The  church  should  deal  with  him  accord- 
ing to  the  circumstances  or  degrees  of  aggravation,  according  to  the  word. 

Y.  JI.  1841.  Art.  5.  Whether  a  brother  consistently  with  the  gospel 
can  take  the  benefit  of  the  law  for  insolvent  debtors  ?  Ans.  Considered, 
that  there  may  be  cases  where  the  involving  at  first,  and  the  consequences 
thereupon,  are  not  at  all  compatible  with  the  gospel,  and  where  the  church 
could  not  hold  such  as  brethren ;  and  that  there  may  be  cases  where  a 
brother  by  misfortune  may  be  brought  to  such  extremity,  and,  if  he  were 
honest  in  his  declaration,  his  application  for  the  benefit  of  the  law  might 
even  be  excusable.  In  all  such  cases,  however,  the  church  has  to  inves- 
tigate the  matter,  and  judge  according  to  the  circumstances  and  nature 
of  the  case,  and  if  the  church  is  at  a  loss  (in  the  case),  to  call  in,  as  in 
other  cases,  the  assistance  of  elders  from  other  churches. 

Y.  M.  1862.  Art.  30.  What  shall  we  do  with  brethren,  of  whom  the 
world  complains  to  the  church  for  neglecting  to  pay  their  debts,  and  for 
causing  disappointment  to  their  creditors  ?  Ans.  If  the  brethren  can 
and  will  not  pay  their  debts,  they  should  be  dealt  with  according  to  the 
gospel  as  offending  members. 

Same  year.  Art.  64.  How  is  it  considered,  if  members  owe  a  just 
debt  and  suffer  themselves  to  be  sued  ?  Has  the  church  a  right  to  bring 
such  members  before  the  church  (council),  and  investigate  the  case,  to 
see  whether  such  members  have  done  their  duty  ?  Ans.  We  consider 
it  has. 


DEFENDING  OUR  ORDER. 


69 


DEFENDING  OUR  ORDER. 

Y.  M.  1862.  Art.  18.  The  brethren  assembled  in  council  in  (the  dis- 
trict of)  the  Valley  of  Virginia,  being  impressed  with  the  importance  of 
having  the  public  more  fully  enlightened  upon  (the  subject  of)  the  ordi- 
nances, have  agreed  to  adopt  the  plan  at  our  communion  meetings,  when 
it  is  expedient  in  the  afternoon  service,  to  occupy  the  time  in  discussing 
these  subjects  before  the  commencement  of  the  evening  exercises.  Will 
the  annual  meeting  approve  of  this  plan^  insert  it  on  the  minutes,  and 
recommend  it  ?  Ans.  While  we  strongly  recommend  the  defense  of  the 
ordinances,  we  leave  it  to  the  direction  of  the  churches  to  decide  the 
time  and  place  of  their  defense. 

It  seems  it  would  be  always  best  not  to  infringe  on  the  liberty  of  the  minis- 
tering brethren  to  select  their  subjects,  with  which  they  may  feel  impressed 
at  any  time  or  place.  "  Where  the  spirit  of  the  Lord  is  there  is  liberty."  Any 
prescribed  plan  will  curtail  that  liberty,  and  may  prevent  the  utterance  of  such 
truths  that  might  be  timely,  useful,  and  of  the  utmost  importance. 

DEVIL,  HIS  PERSONALITY,  AND  ANGELS. 

Y.  M.  1856.  Art.  14.  (1)  The  question  concerning  the  reality  of  a 
devil  was  considered,  and  after  comparing  opinions  and  sentiments  on 
the  subject  of  the  reality  of  such  a  being  and  his  nature,  we  agreed  upon 
the  following  view :  that  the  Scriptures  recognize  a  devil  or  an  evil  spirit 
that  manifests  itself  in  the  flesh. 

To  assist  the  careful  reader  in  forming  a  proper  judgment  in  this  mat- 
ter, the  word  of  the  Lord  is  added  here.  The  name  "devil"  (Greek, 
Am/SoAof,)  occurs  no  less  than  thirty-eight  times  in  the  New  Testament, 
to  wit : 

Matt.  4 :  1,  5,  8,  11.  Here  are  the  facts  of  Christ's  temptation  related. 
If  there  was  no  personal  tempter  there  outside  of  Christ,  and  still  the 
temptation  is  admitted,  then  the  temptation  must  have  manifested  itself 
in  the  flesh  of  Christ,  which  would  be  blasphemy  of  our  most  holy  and 
sinless  Saviour,  and  destructive  to  our  hope  of  salvation  through  him. 

Matt.  13  :  a9.  The  enemy  that  sowed  them  is  the  devil. 

25 :  41.  Depart  .  .  .  into  everlasting  fire,  prepared  for  the 
devil,  and  his  angels. 

Luke  4  :  2,  3,  5,  6,  13.  Compare  with  Matt.  4 :  1,11. 

8  :  12.  Then  cometh  the  devil,  and  taketh  away  the  word  out  of 
their  hearts. 

John  G  :  70.  Have  not  I  chosen  you  twelve,  and  one  of  you  is  a  devil. 
8  :  44.  Ye  are  of  your  father  the  devil. 

13 :  2.  The  devil  having  now  put  into  the  heart  of  Judas,  &c. 
Acts  10  :  38.  Healing  all  that  were  oppressed  of  the  devil. 

13  :  10.  0  full  of  all  subtlety  and  all  mischief,  thou  child  of  the 

devil. 

Ephes,  4  :  27.  Neither  give  place  to  the  devil. 

6 :  11.  That  ye  may  be  able  to  stand  against  the  wiles  of  the 

devil. 


70 


DEVIL. 


1  Tim.  3  :  6.  Lest  ...  he  fall  into  the  conJnmnation  of  the  devil. 

7.  Lest  he  fell  into  reproach  and  the  snare  of  the  devil. 
11.  Not  slanderers  (Greek,  AiapoXovg,  devils). 

2  Tim.  2  :  2G.  Out  of  the  snare  of  the  devil. 

3  :  3.  False  accusers  (Greek,  devils). 
Tit.  2  :  3.  Not  false  accusers  (Greek,  as  above). 

Heb.  2  :  14.  Destroy  him  that  had  the  power  of  death,  that  is,  the 
devil. 

James  4:  7.  Eesist  the  devil,  and  he  will  flee  from  you. 
1  Pet.  5  :  8.  Your  adversary,  the  devil,  as  a  roaring  lion. 
1  John  3  :  8.  Here  the  word  occurs  three  times. 

3  :  10.  In  this  the  children  of  God  are  manifest,  and  the 
children  of  the  devil. 

Jude,  verse  9.  Contending  with  the  devil. 

Rev.  2  :  10.  The  devil  shall  cast  some  of  you  into  prison. 

12:9.  And  the  great  dragon  was  cast  out,  that  old  serpent,  called 
the  Devil,  and  Satan. 

Rev.  12:  12.  The  devil  is  come  down  unto  you. 

20  :  2,  The  dragon,  that  old  serpent,  which  is  the  Devil,  and 

Satan. 

20  :  10.  And  the  devil  that  deceived  them  was  cast  into  the  lake 

of  fire. 

A  close  examination  of  the  above  passages,  and  many  others  relating  to  the 
same  being- — the  name  '•  t^atan  "  occurring  also  some  thirty  times  in  the  New 
Testament — will  assist  any  sincere  inquirer  after  truth  to  overcome  every  diffi- 
culty on  tills  suljject.  The  objection,  that  these  appellations  are  sometimes  ap- 
plied to  men  in  ScTiptiire,  will  vanish  as  soon  as  the  reader  learns  that  the  literal 
meaning  of  the  term  devil  ( Aia/^o/lof)  is  an  accuser,  calumniator,  slanderer,  or  aa 
adversary,  an  enemy.  A  gr  eater  difficulty  is  to  reconcile  the  existence  of  such 
an  evil,  malignant  and  powerful  being  with  the  goodness  and  perfect  character  of 
God  the  Fatiier  Almighty,  tlie  Creator  of  heaven  and  earth,  and  who  made  all 
things  good.  But  even  this  ditticulty  is  obviated  in  Scripture,  and  by  the  fact 
that  evil,  wicked  men  do  exist,  and  that  C.od  permitted  such  monsters  of  iniquity 
as  Nero,  Caligula,  &<■.,  to  exist  in  times  past.  If  we  have  fallen  from  our  first 
estate  of  jiurity,  and  become  sinners,  and  God  still  permitted  us  to  live,  while 
we  were  still  sinners,  why  should  we  find  it  unreasonable  that  even  angels,  though 
superior  to  us  in  wisdom  and  power,  still  finite  creatures  of  God,  should  have 
fallen  from  their  first  estate  and  become  devils,  and  God  permits  them  to  exist  for 
wise  purposes  known  only  to  himself?  The  fact  that  there  are  angels  which 
kept  not  their  first  estate,  is  expressly  declared  in  the  word  of  God.  See  Jude  6: 
2  ;  Peter  2:  4. 

But  while  some  believe  too  little  with  regard  to  the  existence  and  personality, 
or  reality  as  it  is  above  expressed,  of  a  devil,  there  are  others  who  beleve  too 
much,  making  of  him  almost  a  second  God,  all  powerful  and  everywhere  present. 
True,  he  is  called  the  "  God  of  this  world,"  2  Cor,  4  :  4.  Admitted,  also,  that  he 
is  very  powerful,  knows  a  great  deal,  is  very  cunning  and  crafty,  and,  what  is 
more  than  all,  immortal.  His  empire  is  tar  niiML'  extensive  than  our  globe;  for 
he  is  "  the  prince  of  the  power  of  the  air,'  thu  atmosphere  which  surrounds  the 
earth,  Eph.  2:  2,  and  has  under  him  "  princi])alities — powers — the  rulers  of  the 
darkness  of  this  world,"  Eph.  6:  12,  Keraember,  also,  that  he  is  not  alone,  not 
a  single  individual,  but  a  prince  or  chief  of  devils,  Matt.  10  :  25  ;  Luke  11  :  15,  &c.  ; 
that  he  has  under  him  other  angels,  Matt.  25:  41 — multitudes  of  them,  for  he 
"drew  the  third  part  of  the  stars  of  heaven"  after  him  in  his  fall.  Rev.  12  :  4, 
and  when  "thousand  thousands  ministered  unto  him,  and  ten  thousand  times 
ten  thousand  stood  before  him"  (the  great  Judge  on  the  throne),  Dan.  7:  10 — 
we  may  surmise  that  the  number  of  falen  angells  amounts  to  many  millions, 


DIFFERENCE  IN  DOCTRINE.  71 

united  under  one  head;  and  if  mankind  have  been  enabled,  by  their  ingenuity 
and  the  help  of  elec  tricity  (the  telegraph),  to  overcome  time  and  distance  in  such 
a  manner  as  to  bring  almost  all  the  world  into  immediate  correspondence  and 
connection,  then  it  does  not  seem  unreasonable  to  suppose  that  the  ingenuity  of 
devils  is  sufficiently  great,  and  "  the  power  of  the  air"  (electricity)  enables  them 
to  be  in  constant  rapport  with  one  another  and  with  their  prince,  and  learning 
all  human  affairs  of  interest  to  theui,  not  only  as  soon  as  they  occur,  but  as  soon 
as  they  are  spoken  of  by  mankind,  the  greater  part  of  which  being  under  the 
immediate  co.itrol  of  evil  spirits,  with  the  exception  of  those  who  have  really 
renounced  the  devil  and  all  sin,  and  become  truly  the  obedient  subjects  of  Christ, 
the  Almighty  King  of  kings,  to  whom  even  devils  are  subject.  Hence,  great  as 
the  power  of  the  devil  and  his  hosts  among  angels  and  men  is.  Christians  with 
Christ  on  their  side  need  not  fear  that  power  of  darkness,  if  they  are  children  of 
the  light,  and  always  on  their  guard  and  prayerful.  As  Christ  overcame  the 
tempter  by  rejecting  his  temptations  through  the  word  of  G^d,  and  through  sub- 
mission to  the  will  of  his  heavenly  Father,  even  unto  death,  even  to  the  igno- 
minious death  of  the  cross,  so  even  the  weakest  Christian,  standing  in  union 
with  Christ  and  his  church,  will  be  enabled  to  withstand  the  powerful  enemy  of 
souls,  and  to  be  faithful  unto  death,  even  through  Christ,  and  through  him  alone. 
But  to  deny  the  existence  and  to  despise  the  power  of  the  devil,  and  to  neglect 
the  means  to  escape  from  this  power,  is  dangerous  and  foolish  indeed. 

DIFFERENCE  IN  DOCTRINE. 

Y.  M.  1844.  Art.  7.  How  is  considered  the  difference  in  doctrine, 
that  some  teach  faith  before  repentance,  and  others  repentance  before 
faith  ?  Ans.  This  query  had  been  before  a  council  meeting  some  years 
ago,  and  was  answered  thus  :  "  Considered,  that  the  difference  arises  when 
the  word  is  not  rio-htly  divided.  The  apostle  teaches  us  that  the  righte- 
ousness of  God  is  revealed  in  the  gospel  from  fiiith  to  faith,  Rom.  1  :  17j 
and  again.  That  he  who  cometh  to  God  must  believe  that  he  is,  and  that 
he  is  a  rewarder  of  them  that  diligently  seek  him.  Ileb.  11  :  6.  Out  of 
this  fiith,  when  it  is  quickened,  repentance  will  come,  an'd  when  the  re- 
penting sinner  hears  and  receives  the  blessed  gospel,  an  evangelical  and 
saving  faith  will  issue  therefrom,  which  worketh  by  love,  and  makes  itself 
known  by  keeping  the  commandments."  To  which  the  brethren  present 
fully  assented. 

DIFFICULTIES  IN  CHURCHES. 

Y.  M.  1799.  Art.  1.  Whereas,  there  has  existed  for  a  long  titue  a 
great  diflSculty  between  brother  C.  L.  and  brother  J.  Z.,  the  overseers  of 
 church;  and  whereas,  there  have  been  expressed  very  grave  ac- 
cusations and  hard  sayings  by  C.  L.  against  some  brethren,  who  shall  be 
named  hereafter,  it  has  come  to  pass  that  brother  C.  L.  has  selected  six 
brethren,  and  J.  Z.  has  also  selected  six  brethren,  and  they  (both)  have 
agreed  to  obey  or  submit  to  the  advice  or  united  counsel  of  those  breth- 
ren, to  which  also  the  members  (of  the  church)  have  consented.  So  we 
have  assembled  ourselves,  we  trust,  in  the  fear  of  the  Lord,  and  with  a 
fervent  prayer  to  God  that  he  would  bless  our  hi;arts  with  wisdom  and 
understanding  in  order  to  be  enabled  to  counsel  our  dear  brethren  wisely, 
and  to  come  to  conclusions  evangelical,  or  according  to  the  doctrine  of 
the  gospel.  And  after  having  heard  the  complaints  and  accusations  (of 
both  sides),  we  have  become  entirely  agreed,  and  believe  all  that  brother 


72 


DIFFICULTIES  I^  CHURCHES. 


L.  has  done  grossly  wrong  against  brother  Z.,  and  also  against  brethren 
A.  M.  and  M.  U's.  transactions,  and  against  J.  L.  and  J.  St.,  and  what- 
soever else  might  have  been  done  (of  the  same  nature). 

Further,  we  believe  also  that  wrong  has  been  committed  by  J.  Z. 
against  L.,  but  not  so  grossly  as  brother  L.  has  done.  Hence  it  is  our 
unanimous  conclusion,  that  when  C.  L.  believes  in  his  heart  and  cordially 
makes  acknowledgment  before  this  present  brotherly  and  member  meet- 
ing, and  also  before  (his  own)  meeting,  and  asks  for  pardon,  and 

also  makes  heartfelt  confession  for  the  suspicious  (and  offensive)  expres- 
sions against  the  old  brethren,  and  against  L.  and  J.  St ,  then  we  will, 
and  it  is  hoped  the  members  will  bear  with  him  in  patience,  and  he  may 
continue  to  serve  as  overseer  in  W.  church.  And  what  concerns  Z.,  we 
have  agreed,  that  when  he  makes  acknowledgment  before  the  members 
that  he  has  also  done  wrong,  and  asks  pardon,  he  shall  also  serve  as  over- 
seer with  L.,  yet  so  that  in  important  matters,  such  as  baptism,  breaking 
of  bread,  receiving  and  excluding  (members),  he  should  not  go  on  with- 
out L's.  knowledge  and  consent ;  but  with  regard  to  holding  meetings,  at- 
tending funerals,  and  solemnizing  marriages,  he  shall  have  equal  libertj 
with  brother  L.  Now,  whoever  of  them  will  not  submit  to  this  above 
stated  counsel  and  conclusion  shall  stand  still  in  his  oflSce,  until  he  is 
willing  to  accept  it,  and  when  it  is  accepted  of  both,  there  shall  be  here- 
after no  more  heard  of  those  things  which  are  past.  Unanimously  con- 
cluded by  us,  the  subscribers:  Martin  Uruer,  Martin  Gaby,  Henry  Ban- 
ner, Peter  Leibert,  Jacob  Danner,  Philip  Engler,  Michael  Pfoutz,  Martin 
Garber,  John  Greib,  Martin  Garber,  Daniel  Utz,  Philip  Levy,  Valentine 
Pressel,  Stephan  Ulrich. 

Y.  M.  1803.    Our  cordial  and  united  greeting  of  love  to  all  our  beloved 

brethren  and  members  of  the  W  church.    We  wish  much  grace, 

mercy  and  blessing  from  God,  the  Father  of  our  Lord  and  Saviour  Jesus 
Christ,  to  all  our  fellow-members  united  with  us  in  love  and  faith,  as  also 
especially  to  our  dear  brethren  C.  L.  and  J.  Z.  It  is  our  hearts'  desire 
that  the  good  God  would  make  us  all  faithful  laborers  in  his  vineyard ; 
for  all  that  were  hired  by  that  householder  were  hired  to  labor  in  his  vine- 
yard, to  which  we  wish  you  all  much  grace,  blessing  and  salvation  from 
God.  The  cause  of  our  present  writing  is  this  :  Since  we,  or  some  of  us, 
have  been  informed  by  our  dear  brother  Martin  Gaby,  who,  on  his  journey 

to  us,  passed  through  W  ,  and  also  had  meeting  there,  that  brother 

C.  L.,  since  the  big  meeting,  has  only  been  a  few  times  at  meeting,  and 
now  for  a  considerable  time  has  not  come  any  more  at  all  to  meeting,  so 
that  some  brethren  feel  oppressed  in  their  minds  on  account  of  the  word 
or  expression  which  is  found  in  that  conclusion  made  at  the  big  meeting, 
namely,  "that  brother  J.  Z.  should  not  go  on  with  baptism,  breaking  of 
bread,  receiving  and  excluding,  without  L's.  knowledge  and  consent;" 
hereupon  we,  the  undersigned  brethren,  have  conversed  on  the  matter, 
and  are  of  one  mind  on  it,  and  now  the  same  as  it  was  at  that  time  (three 


DIFFICULTIES  IN  CHURCHES. 


■73 


years  before),  and  is  in  part  also  expressed  in  said  conclusion,  though 
briefly,  that  we  all  considered  that  brother  L.  had  done  wrong  grossly, 
and  if  he  would  believe  it  from  the  heart,  and  confess  and  make  acknow- 
ledgnieut,  we  and  hopingly  the  members  would  bear  with  him  in  patience, 

and  then  he  should  serve  as  overseer  in  W  ,  and  thus  should  brother 

Z.  in  such  important  matteis  not  go  on  without  his  knowledge  and  con- 
sent. But  if  brother  C.  L.  withdraws  from  the  service,  or  from  the  duty 
of  his  office,  contrary  to  the  doctrine  of  the  apostle,  when  he  says,  "If 
any  one  has  an  office,  let  him  attend  to  the  same"  (German  translation, 
Rom.  12:7),  if  now  brother  L.  withdraws  himself  from  the  service  of  the 
church  as  overseer,  so  as  not  to  attend  the  meetings,- then  he  deprives 
himself  of  this  honor,  that  brother  Z.  cannot  counsel  with  him  if  he  (bro. 
L.)  does  not  attend  meetings  according  to  his  duty.  So  it  is  our  unanimous 
luind,  that  on  this  account  brother  Z.  should  not  be  bound  or  hindered  to 
go  on  in  his  office,  and  faithfully  discbarge  its  duties,  and  prove  himself 
a  faithful  laborer.  But  if  brother  L.  acknowledges  according  to  said 
conclusion,  and  endeavors  to  be  faithful  in  his  office,  then  we  desire  and 
hope  the  members  will  receive  him,  and  not  lay  obstacles  in  his  way — we 
mean,  on  account  of  things  that  arc  past.  (Signed  by  most  of  those  that 
signed  the  foregoing.) 

Y.  M.  1814,  May  28.  It  has  been  publicly  treated  at  the  big  meeting, 
on  Pipe  Creek,  about  the  lamentable  disturbance  and  dissension  which 
have  arisen  some  time  ago  between  bro.  C.  H.  and  some  members  of  this 
church  with  him,  of  one  part,  and  the  old  ministers  and  bishop,  and 
especially  P.  E.and  other  members,  of  the  other  part.  This  disturbance  and 
dissension  have  existed  already  several  years,  and  after  said  old  brethren 
and  ministers  and  overseers  in  said  cburch  had  made  many  efforts  with  the 
church  to  settle  the  difficulty  with  the  assistance  of  God,  the  troublesome 
affair  has  got  worse  still,  so  that  said  old  brethren  and  overseers  of  said 
church  had  no  other  prospect  but  to  counsel  with  other  or  strange  brethren, 
and  have  charged  the  beloved  old  brother  Henry  Danncr  to  see  to  it,  that 
the  matter  might  be  settled  and  put  to  rest. 

Now  the  loving  brother  was  concerned  about  it  according  to  his  duty, 
and  has,  with  other  strange  brethren,  paid  a  visit  at  Pipe  Creek,  and  has 
bro.  C.  H.  with  his  adherents  invited  to  come  to  the  council  meeting. 
But  bro.  C.  H.  objected;  he  could  not  come  on  account  of  his  sore  hand, 
and  they  came  not.  To  the  loving  brother  Henry  Danner,  to  whom  as 
aforesaid  was  intrusted  this  important  affair,  it  was  a  heavy  burden;  so 
he  appointed  another  time,  and  requested  old  brethren  from  afar,  and 
paid  with  them  another  visit  at  Pipe  Creek,  especially  to  bro.  C.  H.  and  some 
of  his  adherents,  and  invited  them  again  to  come  to  the  (council)  meeting. 
Bro.  C.  H  again  would  not  consent  to  come,  and  they  did  not  come  again, 
with  the  objection  that  it  was  not  yet  the  time  to  settle  the  matter,  and 
secondly,  that  they  had  not  had  sufficient  information  about  the  council  meet- 
ing, and  so  they  had  not  prepared  their  testimony.  Then  the  dear  brethren 


74 


DIFFICULTIES  IN  CHURCHES. 


that  had  come  from  af;ir,  counseled  with  the  loving  brother  Danner,  that 
this  case  should  not  remain  thus,  while  there  were  members  suffering 
under  it,  and  some  even  hid  to  depart  this  life  under  this  pressure  and 
sorrow;  under  these  considerations,  and  with  the  advice  of  some  brethren 
(of  the  church  probably),  they  appointed  again  another  meeting  some 
months  hence,  and  at  once  wrote  and  signed  a  letter  of  information  to 
bro.  C.  II.,  and  appointed  some  brethren  to  bring  the  letter  to  bro.  C.  H.) 
and  to  read  the  same  to  him. 

When  the  appointed  time  of  the  meeting  came  near,  that  strange 
brethren  should  have  come,  at  least  twelve,  then  bro.  C.  H.  before  the  time 
went  and  made  reconciliation  and  settlement  with  bro.  P.  E.  externally 
with  hand  and  kiss  before  the  church,  so  that  many  rejoiced  over  it,  and  the 
meeting  and  appointment  for  the  strange  brethren  was  recalled.  But  that 
settlement  and  peace,  alas !  did  not  last  long,  and  bro.  C.  H.  with  his 
adherents  began  again  to  complain  against  the  church,  and  brought  not 
only  new  complaints  against  the  church,  but  raised  also  again  the  dispute 
about  the  land  here  and  there,  and  without  counsel  and  investigation  in 
the  church  of  the  new  complaints,  and  without  counsel  of  other  old 
brethren  and  bi*;hops,  and  entirely  contrary  to  the  word  of  God  and  to 
the  order  of  our  Chief  Shepherd  and  Bishop  of  his  church  and  Head  of 
his  members,  caused  a  division,  and  tore  himself  with  other  members 
from  the  church  and  the  members,  whom  he  had  brought  into  confusion  and 
mistrust  against  the  old  brethren  and  church  with  the  hard  and  suspicious 
complaints  which  he,  and  others,  against  the  order  of  God,  have  scattered 
far  and  wide;  while,  with  all  the  invitations  when  strange  brethren  came, 
they  never  came  to  this  day,  in  order  to  prove  them  with  suiEcient  testi- 
mony, as  it  is  required  by  the  holy  Scriptures  or  God  in  his  word. 

He  has  now,  with  those  members  he  led  astray,  formed  a  separate  con- 
gregation, and  broke  bread  with  them,  not  at  the  proper  time,  inasmuch 
as  we  are  not  to  keep  the  feast  with  the  old  leaven,  neither  with 
leaven  of  malice  and  wickedness,  but  with  the  unleavened  bread  of 
sincerity  and  truth.  Bro.  C.  II.,  with  the  others,  have  known  that  he  was 
not  in  peace  with  the  church,  and  especially  with  the  housekeepers,  nor 
they  with  him  ;  and  the  Lord  Jesus  teaches  us  in  these  his  precious  words, 
"If  thou  bring  thy  gift  to  the  altar, and  there  rememberest  that  thy  brother 
hath  aught  against  thee,  leave  there  thy  gift  before  the  altar,  and  go  thy 
way ;  first  be  reconciled  to  thy  brother,  and  then  come  and  offer  thy 
gift."  (JMatt.  5  :  23-24.)  Those  whose  eyes  are  anointed  can  clearly  see 
that  the  whole  thing  is  perverse.  For  the  Spirit  of  God  leads  into  all 
truth  and  union,  and  "  as  many  as  are  led  by  the  Spirit  of  God,  they  are 
the  sons  (children)  of  God,"  and  "  by  this  shall  all  men  know  that  ye  are 
my  disciples,  if  you  have  love  one  to  another." 

And  not  only  this,  but  at  said  supper  he  has  introduced  strange  exer- 
cises, which  our  dear  old  brethren  have  not  had,  who  indeed,  as  we  be- 
lieve, walked  in  the  light,  and  in  the  pui-e  knowledge  of  the  truth  kept 


DIFFICULTIES  IN  CHURCHES. 


75 


house,  and  entered,  as  we  hope,  into  blessed  rest.  And  as  some  have 
heard,  there  has  been  drawn  a  shallow  reason  from  Christ's  words  to 
that  practice,  whereby  that  practice  cannot  be  established,  and  it  is  to  be 
feared  that  said  new  practice  is  more  calculated,  to  cause  disturbance, 
trouble  and  division  within,  and  rejoicing  without  among  other  denomi- 
nations, as  if  the  old  Baptists  and  brethren  would  have  now  to  learn  from 
them,  that  they  had  opened  our  eyes,  and  th'js  seeking  persons  who 
are  yet  in  the  twiliuht,  may  be  confused,  thinking  the  old  brotherhood 
must  not  have  had  the  full  light,  else  they  would  not  begin  new  prac- 
tices, and  thus  this  would  serve  more  to  scatter  than  to  gather,  and  more 
to  the  dishonor  than  to  the  honor  of  God. 

Now  since  this  matter  has  thus  worked  from  time  to  time,  as  has  been 
briefly  related,  we  (the  undersigned)  upon  the  request  of  said  church,  and 
more  for  the  sake  of  God,  have  found  it  our  duty  to  take  the  case  in  con- 
sideration at  this  occasion,  namely,  in  said  big  meeting;  and  several 
brethren  have  visited  bro.  C.  H.  and  his  wife,  and  others  of  his  members, 
before  the  meeting,  and  have  invited  liim  to  come  with  his  company,  and 
bring  his  testimonies  to  prove  his  heavy  complaints  or  accusations,  in 
order  that  those  members  who  might  have  committed  a  fault  could  be 
convinced,  that  there  was  hope,  if  they  would,  that  all  could  be  brought 
to  rest  and  reconciliation.  But  he  would  not  come  to  lay  the  case  before 
the  big  meeting,  and  said  there  were  too  many  judges  at  the  big  meet- 
ing— it  would  be  better  to  have  too  few  judges  than  too  many.  However, 
on  the  second  day  he  came  to  the  place  of  the  meeting,  and  said  if  the 
matter  was  to  be  settled,  the  land  would  have  to  be  altogether  measured, 
and  they  would  bear  the  expenses. 

But  the  council  of  the  big  meeting  considered,  that  with  further  de- 
ferring the  case  could  not  be  improved,  and  slowly  or  never  be  brought 
to  an  end,  and  the  measuring  would  scarcely  contribute  to  that  end.  Yet 
they  shall  have  perfect  liberty  to  have  the  land  surveyed,  as  it  has  been 
spoken  about.  And  upon  the  whole  of  said  case  it  has  been  mutually 
concluded  by  the  whole  council  of  the  big  meeting,  inasmuch  as  brother 
C.  H.  was  never  willing  to  come  and  bring  sufficient  testimony  to  prove 
said  accusations,  we  will  hear  and  accept  the  testimony  of  brother  P.  E. 
and  of  all  those  who  were  accused,  on  their  good  conscience,  in  hope  and 
trust  as  being  true,  until  sufficient  testimony  should  come,  as  the  Scrip- 
tures require  ;  and  if  sufficient  testimony  should  come  against  one  or  the 
other,  then  shall  he,  who  is  concerned,  submit  to  the  council  of  the  church, 
which  brother  P.  and  the  accused  have  agreed  to  and  promised  before 
the  big  meeting.  Upon  this  condition  we  declare  the  beloved  brother  P.  E. 
and  the  other  accused,  as  absolved,  and  intend  at  this  and  other  occasions 
to  break  the  bread  of  communion  in  confidence  and  love  with  them,  and  to 
hold  with  them  full  fellowship,  as  the  Gospel  of  Jesus  requires,  and  we 
wish  them  light,  grace  and  power  from  God  to  hasten  forward  on  the  way 
of  peace  to  the  land  of  blessed  rest.  Amen 


76 


DIFFICULTIES  IN  CHUKCHES. 


Further,  it  was  mutually  concluded,  that  the  case  as  above  stated  is 
wronp;  and  contrary  to  God's  order  according  to  the  example  and  testi- 
monies of  the  Old  and  New  Testament  of  the  Lord.  From  these  weighty 
causes  the  big  meeting  concludes,  that  impartial  brethren  should  be  se- 
lected, and  they  should  give  themselves  up  for  Grod's  sake,  to  pay  the 
church  a  general  visit  from  house  to  house,  and  before  the  meeting  takes 
place  to  visit  also  brother  C.  H.,  and  all  those  who  have  cut  off  them- 
selves with  him,  in  a  friendly  manner,  and  to  urge  them  to  take  steps  to- 
ward peace,  concord  and  reconciliation  with  the  church  and  with  God, 
in  as  far  as  mistakes  have  been  made,  and  all  those  who  should  thus  come 
should  be  cordially  forgiven  by  the  whole  church. 

But  if  one  or  the  other  would  not  accept  or  receive  counsel  according 
to  the  doctrine  of  Christ  and  his  apostles,  and  not  abstain  from  their 
error,  with  such  we  could  not  break  bread,  and  would  have  to  deny  to 
them  the  kiss  and  church  council  after  a  long-suffering  and  sufficient 
admonition;  and  if  brother  C.  H.,  with  all  his  adherents,  should  oppose 
themselves,  we  would  have  to  hold  them,  as  the  Lord  Jesus  says,  "  If  he 
shall  neglect  to  hear  the  church,  let  him  be  unto  thee  as  a  heathen  man 
and  a  publican."  The  whole  big  meeting,  yea,  all  members  should  be  en- 
gaged and  prayerful,  that  God  would  meet  us  with  his  blessing  and  sal- 
vation. Amen.  Signed,  Samuel  Garber,  Benjamin  Bowman,  George 
Preiss,  Daniel  Stober,  Nicholas  Martin,  Jacob  Beshor,  Samuel  Arnold, 
Martin  Garber,  David  Pfoutz,  John  Eby,  Christian  Long,  John  Schleifer, 
Daniel  Loag,  Daniel  Garber,  Michael  Etter,  Henry  Gibbel,  Herman 
Blaser,  George  Petry,  Daniel  Arnold,  David  Albaugh,  John  Diel,  Jacob 
Sheuefelt,  John  Price,  Isaac  Long. 

In  the  year  1814,  November  17,  the  strange  brethren  have  come  again 
to  us  on  Pipe  Creek  about  the  difficulties  with  C.  H.  and  his  adherents, 
and  have  visited  and  admonished  them  again  to  peace,  and  union,  and 
acknowledgment ;  and  with  these  linos  we  inform  our  dear  members  of 
Pipe  Creek  church,  briefly,  how  we  found  it  on  our  visit  to  C.  H.,  and 
the  members  that  have  turned  away  from  the  church.  What  concerns 
brother  C.  II.,  the  visiting  brethren  have  proposed  he  or  they  should 
elect  six  brethren  on  their  part  whom  they  would,  and  they  should  search 
out  their  true  testimonies ;  and  the  old  brethren  on  Pipe  Creek  should 
also  elect  six  brethren  and  prepare  their  testimonies,  and  then  the  diffi- 
culties should  be  settled  with  the  help  of  God  according  to  the  testimonies. 

Brother  H.  said  he  would  have  nothing  to  do  with  it,  and  that  he  would 
have  no  fellowship  with  the  unfruitful  works  of  darkness.  This  was  the 
amount  upon  the  whole,  upon  which  we  told  him  the  conclusion  made  at 
the  big  meeting.  Likewise  we  have  told  brother  J.  W.,  upon  his  inso- 
lent and  untrue  asseverations,  said  conclusion.  The  said  conclusion  is, 
that  if  after  patient  admonition  they  would  not  return  to  union  according 
to  the  truth  of  Jesus,  we  must  deny  to  them  according  to  the  gospel  the 
communion,  in  so  far  as  not  tu  break  bread  with  them,  and  to  refuse  the 


DIFFICULTIES  IN  CHURCHES. 


kiss  and  counsel,  until  they  should  become  repentant.  We  must  observe 
here,  that  we  have  not  seen  any  more  of  brother  Benjamin  Bowman  and 
Nicholas  Martin,  after  they  had  visited  their  part,  and  know  not  whether 
they  have  told  the  conclusion  to  any  members.  As  concerning  the  other 
members,  who  are  with  C.  H.,  it  was  found  different;  yet  several  have 
declared,  that  they  would  not  fall  away  or  separate  from  the  old  brethren  ; 
still  they  are  halting  at  several  points.  We  have  told  some,  by  hearsay  and 
suppositions,  they  had  got  off  from  the  church  thus  far.  Now  they  should 
only  believe  what  can  be  testified ;  in  this  way  they  might  bo  restored 
and  put  right  again.  In  this  manner  all  the  members  should  labor  in 
this  case  with  prayer  and  supplication  to  God,  that  by  his  co-operating 
grace  all,  and  especially  those  who  long  after  peace,  could  come  again  to 
peace  and  union  with  the  church  according  to  the  mind  of  the  Spirit  of 
Grod  and  his  soul-saving  truth,  in  hope  that  they  will  reflect  and  choose 
that,  what  is  counseled  them  according  to  the  gospel,  namely,  to  strive 
after  peace  with  the  church.  Thus  we  have  told  the  other  members  we 
visited  the  conclusion  only  in  this  form,  that  those  who  would  continue  to 
adhere  to  C.  H.,  and  go  on  with  him  in  his  strange  works,  all  such  would 
be  held  as  is  expressed  in  the  conclusion  until  they  would  return  repent- 
ant; that  is,  all  such  who  would  continue  to  break  bread  with  him,  and 
justify  his  strange  baptism.    Signed,  &c. 

We  have  given  the  above  two  lengthy  records  of  an  interesting  part  of  the 
history  of  the  Brethren,  showing  with  what  care,  patience  and  long-suffering 
they  dealt  with  erring  members  ;  and  what  are  the  fearful  consequences  of  a 
stubborn  resistance  to  the  counsel  of  the  church  and  of  God,  became  specially 
evident  in  the  after  life  of  said  C.  H.,  whom  the  writer  saw  personally  some  thirty 
years  ago.  (.'ne  by  one  his  adherents  left  him,  and  returned  to  the  church.  For 
a  living  he  followed  the  distilling  business,  and  at  last  he  died  in  obscurity  and 
poverty. 

Y.  M.  1815.  In  the  big  meeting  of  the  Brethren's  church,  which  was 
held  in  White  Oak  church  with  brother  Jo.*eph  Hershe,  May  1-3,  1S15, 
the  following  was  discussed,  and  held  counsel  on  the  complaints  arising 
in  different  parts  of  the  church  of  the  Br(ithren  concerning  strange  views 
of  some  members,  which  are  deemed  by  us  as  erroneous  and  not  founded 
on  the  holy  Scriptures,  which  holy  Scriptures  indeed  shall  be  the  sole 
foundation  of  our  faith.  And  since  we  live  now  in  perilous  times,  in 
which  arise  many  and  manifold  temptations,  and  also  many  errors,  so 
that  weak  minds  may  be  easily  led  astray  and  in  confusion,  not  knowing 
what  or  how  to  do  in  order  to  salvation.  And  inasmuch  now,  at  this 
time,  among  the  many  religious  parties  and  denominations  there  are  such 
whose  doctrines  on  repentance,  on  baptism,  and  on  the  forgiveness  of 
sins,  through  the  atoning  sacrifice  of  Jesus,  and  on  sanctification  through 
the  Holy  Spirit,  seem  to  differ  not  much  from  those  of  the  old  brethren, 
only  that  they,  according  to  our  views,  as  the  word  teaches  us,  do  not  put 
every  thing  in  the  right  place. 

They  require  of  a  man,  before  he  is  to  be  baptized,  that  he  should 
have  passed  entirely  through  repentance,  and  should  have  a  lively  expe- 


78 


DIFFICULTIES  IN  CHURCHES. 


rience  of  the  forgiveness  of  sins,  and  that  he  should  have  obtained  the 
new  birth  completely  before  baptism,  so  that  they  must  confess  such  and 
be  enabled  to  say  how  they  came  to  it ;  and  that  only  then  they  were  fit 
to  be  received  by  baptism  into  the  covenant  of  the  grace  of  God.  There 
should  have  been  made  even  such  expressions  in  public  meeting,  that  a 
man  must  have  obtained  complete  sanctification  first,  else  he  would  be  bap- 
tized too  soon,  as  has  been  credibly  testified.  Now  for  such  a  confession 
or  doctrine  we  see  no  foundation  in  holy  writ,  nor  a  single  example  in 
the  whole  New  Testament.  Candidates  for  baptism  were  directed  to  re- 
pent, or  to  a  change  of  mind  ;  they  were  exhorted  by  John  to  bring  forth 
Iruit  meet  for  repentance,  that  is,  to  lead  such  a  life  as  would  be  consistent 
with  a  change  of  mind  ;  and  of  Christ  and  his  apostles  we  do  not  find 
that  any  more  was  required  of  candidates  than  besides  repentance,  faith 
in  the  gospel,  item,  faith  in  Jesus  Christ  as  the  Son  of  God.  Hence  we 
find  no  authority  to  ask  more  of  candidates  but  what  is  founded  in  the 
word  of  God.  We  believe  that  baptism  is  the  entrance  into  the  new 
covenant  ycccrding  to  the  Scriptures.  We  also  believe  that  the  founda. 
tion  which  was  laid  by  Christ  and  the  apostfcs  is  the  only  foundation 
on  which  we  have  to  build,  and  that  we  have  no  right  to  change  or  amend 
anything.  We  believe  also  that  the  (individual)  cases  of  repentance  are 
very  different — that  some  have  much  greater  difiiculties  to  overcome 
than  others  ;  therefore  we  make  (establish)  no  rule  herein,  because  the 
Scripture  does  not  give  any. 

And  since  we  cannot  agree  in  the  above  named  points,  with  such  who 
hold  those  points  as  articles  of  their  faith,  inasmuch  the  word  of  God 
does  not  teach  us  thus,  it  happens  sometimes  that  harsh  expressions  are 
made  about  the  old  brethrjn  ;  for  instance,  "  that  they  were  a  crowd  of 
dead  men  who  had  not  yet  come  to  a  new  life "  unconverted,  who  knew 
nothing  yet  of  conversion;"  "a  dead  heap  of  flesh;"  "as  laying  all  in 
aheap  in  death;"  that  not  one  (of  them)  had  come  to  a  newness  of 
life,  or  he  could  not  remain  among  them  ;  and  on  account  of  their  bap- 
tizing too  soon,  the  life  of  God  commenced  in  them  was  presently  again 
extinguished,  so  that  they  could  not  come  to  the  (new)  birth,  and  .so  forth. 

Such  expressions  do  not  proceed  from  love,  nor  will  they  build  love. 
We  would  let  these  good  people  willingly  (to  enjoy  their  sentiments)  in 
peace,  if  they  would  also  permit  us  to  enjoy  (ours)  in  peace.  It  does 
not  work  unto  union  according  ti  the  command  of  Christ.  It  causes 
schisms  and  divisions.  It  seems  as  if  it  was  the  object  and  purpose  also 
in  our  churches  to  fill  weak  members  with  their  notions,  and  to  cause 
confusion,  so  that  many  members  become  doubtful  of  their  old  brethren, 
since  they  are  represented  to  them  so  cold  and  dead.  And  such  we  coun- 
sel and  admonish  out  of  heartfelt  love,  that  they  should  hold  fast  to  the 
word  of  God,  and  not  be  carried  about  with  every  wind  of  doctrine. 
And  it  is  our  advice  to  all  overseers  and  householders  to  admonish  all  the 
members  to  this,  that  they  should  take  fast  hold  of  the  w'ritten  word  of 


DIFFICULTIES  IN  CHUKCHES. 


79 


the  gospel ;  and  if  it  sliould  happen  that  some  of  our  members  should 
unite  with  such,  break  the  bread  of  communion  with  them,  receive  them 
in  their  houses  to  hold  meetings,  so  long  as  those  stand  in  such  separa- 
tion against  us,  they  (our  members)  should  be  admonished,  and  if  they 
would  give  heed  to  it,  we  ought  to  have  patience  with  them  ;  but  if  they 
would  not  hear  or  be  advised,  they  could  not  stand  in  full  fellowship  with 
us.  For  the  Lord  Jesus  and  the  apostles  teach  us  that  we  should  be  one, 
of  one  mind,  speak  the  same  thing,  and  that  there  should  be  no  division 
among  us,  and  to  this  end  we  also  labor  to  be  obedient  to  the  gospel  of 
Jesus  Christ  by  the  grace  of  God. 

Y.  M.  1820.  In  the  counsel  of  the  assembled  brethren  at  the  big  meeting 
in  Lancaster  county,  Pa.,  in  Conestoga  church,  at  brother  Joseph  lloyer's, 
May  19,  1820,  was  proposed  for  cocsideration  in  church  council  the  dis- 
turbances or  troubles  arising  in  the  State  of  Ohio,  in  Mill  Creek  church,  by 
diverse  doctrinal  points,  which  have  been  there  introduced,  viz.,  it  has 
been  taught  by  brother  A.  M.,  who  is  a  colaborer  in  the  word,  that  a  man 
mast  have  a  real  experience  of  the  forgiveness  of  sins,  and  that  ho  must 
be  entirely  born  anew  before  he  is  baptized,  which  has  been  credibly  tes- 
tified. And  it  was  considered  at  this  meeting,  that  there  is  no  gospel 
evidence  for  such  doctrine,  and  it  was  concluded  with  one  accord  and 
unanimity,  that  if  a  brother  will  preach  and  persist  in  such  doctrine,  he 
could  not  be  permitted  to  teach;  for  it  is  not  consistent  with  the  teaching 
of  the  apostle,  when  he  says.  Acts  2  :  38,  "  Repent,  and  be  baptized 
every  one  of  you,  in  the  name  of  Jesus  Christ,  for  the  remission  of  sins, 
and  ye  shall  receive  the  gift  of  the  Holy  Ghost."  This  is  thus  laid 
down  until  such  brother  will  prove  his  or  such  doctrine  on  the  ground  of 
the  word  of  God.  It  was  also  considered,  that  brother  J.  K.  went  too 
far  with  the  harsh  expressions  he  made  against  brother  A.  M.  in  presence 
of  the  brethren,  and  it  is  required  of  him  to  make  acknowledgment  for 
such  hard  expressions,  or  else  we  could  not  be  we'd  with  him.  N.  B. 
The  expressims  were  these,  that  he  is  to  have  said,  from  the  teaching  of 
brother  M.,  there  was  apparent  a  spirit  of  iMethodism  and  of  the  Kiver 
Brethren,  and  an  Antichrist,  &.C.,  &.c. 

Y.  M.  1835  (Miami).  Art.  1.  Concerning  the  trouble  between  brother 
M.  L.  and  the  church,  L.  was  earnestly  admonished  by  the  old  brethren 
to  amend  his  ways,  not  to  creep  into  houses  in  order  to  bring  members 
into  confusion,  and  cause  division  in  the  church,  inasmuch  they  (the  old 
brethren)  saw  and  understood  what  manner  of  spirit  was  in  him.  For 
if  he  should  come  so  far  as  to  speak  in  a  traducing  and  railing  spirit 
against  the  church,  he  would  have  to  be  put  in  avoidance. 

Y.  M.  1848  (Indiana).  Art.  3.  How  is  it  cunsidered,  when  a  part, 
say  a  minority  of  a  church,  disowns  the  other  part,  or  a  majority  of  the 
members,  without  taking  a  legal  or  scriptural  course,  and  without  givmo- 
a  legal  notice  to  the  tody  of  the  church,  and  not  showing  or  informing 
the  disowned  members  wherein  they  transgressed  ?    The  difficulties  in 


80 


DIFFICULTIES  IN  CHURCHES. 


this  case  occupied  the  greater  part  of  Monday  and  Tuesday,  and  lastly 
were  postponed  for  decision  until  Wednesday  morning. — Art.  12.  In  re- 
gard to  the  third  query  of  the  difficulties  of  Bachelor's  Run  church  with 
brother  Oyman,  Patton,  and  others,  the  brethren  in  general  council  con- 
sidered, that  there  had  been  committed  errors  on  both  sides,  in  conse- 
quence of  which  many  members  on  both  sides  made  satisfactory  acknow- 
ledgments before  the  meeting;  and  it  was  concluded,  that  with  such  all 
that  is  past  be  forgiven  and  forgotten,  and  with  as  many  as  may  yet  come 
and  make  satisfaction,  and  that  they  all  should  be  received  into  full  fel- 
lowship and  brother  David  Fisher  in  his  office  as  a  speaker;  furthermore, 
this  meeting  considers  and  counsels,  that  brothers  O.  and  P.,  and  such 
others  that  hold  yet  with  them,  should  have  still  time  to  reflect,  and 
should  they  come  also  in  a  reasonable  space  of  time,  and  make  satisfac- 
tory acknowledgments,  the  church  should  also  be  willing  to  forgive  them. 
But  if  they  should  persist  in  their  contrary  course,  going  on  in  holding 
meetings  in  opposition  to  the  church,  and  even  become  railers  of  the 
church,  there  would  be  no  other  way  than  to  put  them  into  full  avoidance, 
according  to  1  Cor.  5. — Art.  13.  A  long  letter  about  difficulties  in  the 
Eel  River  church,  and  requesting  the  assistance  of  this  meeting.  Con- 
sidered, that  this  meeting  feels  a  deep  concern  for  our  brethren  on  Eel 
river,  who  are  aggrieved  and  distressed  on  account  of  those  difficulties  exist- 
ing among  them,  and  that  we  would,  if  possible,  most  willingly  investigate 
their  case  fully  and  impartially.  But  having  spent  already  three  days 
in  council,  and  many  members  having  already  left  this  meeting;  being 
also  assured  that  those  difficulties  could  not  be  settled  here,  and  that 
there  would  be  a  small  hope  of  making  a  final  settlement  just  now;  and 
on  the  other  hand,  a  hope  being  expressed  that  the  time  might  soon 
come  when  they  could  be  settled  satisfactorily  to  all  parties — a  result  most 
devoutly  to  be  desired — it  was  concluded,  to  lay  down  this  case  with  our 
most  solemn  warning  and  earnest  advice  to  our  beloved  brethren  on  Eel 
river,  that  they  should  lay  aside  all  uncharitableness,  envy  and  evil  spaak- 
ing,  and  in  all  private  matters  of  difference  to  take  the  gospel  rule  for  a 
guide  (Matt.  18  :  15,  ff.)  ;  for  while  ill  feeling  and  a  neglect  of  the  word 
of  God  exists,  it  will  be  impossible  to  restore  peace.  But  when  they 
have  laid  down  all  private  and  family  and  party  affaii'S,  and  are  willing 
again  to  walk  together  in  the  gospel  road,  yet  do  not  feel  confident  of 
being  able  to  get  into  it  without  assistance,  let  them  choose  those  who 
are  to  assist  them  in  the  work  of  reconciliation.  Should  they,  however, 
fail  in  this,  let  them  apply  to  the  next  annual  meeting  for  a  reconsidera- 
tion of  their  case. 

Y.  M.  1849.  Art.  15.  About  the  still  existing  difficulties  in  Bach- 
elor's Run  church,  Carroll  county,  Indiana.  Concluded  in  general  coun- 
cil, that  brother  Peter  Nead  and  Michael  Moyer,  of  Montgomery,  and 
brother  Daniel  Miller,  of  Preble,  (all  of)  Ohio,  with  such  other  brethren 
as  they  may  see  proper  to  call  to  their  assistance,  should  be  a  committee 


DIFFICULTIES  IN  CHURCHES. 


81 


to  visit  said  church,  and  try  once  more  to  settle  the  difficulties  there 
existing. 

Y.  M.  1850.  Art.  1.  A  request  that  counsel  be  given  to  the  church 
on  Eel  river,  Ind.,  in  order  that  the  difficulties  there  existing  might  be 
settled.  Concluded,  that  inasmuch  as  the  said  church  is  in  an  unrecon- 
ciled state  toward  one  another,  this  meeting  doth  appoint  brother  Peter 
Nead,  David  Bowman,  Jr.,  Daniel  Miller,  and  Ah.  Erbaugh,  of  Ohio, 
and  Jacob  Miller,  James  Tracey,  and  David  Hartman,  of  Indiana,  as  a 
committee  to  visit  said  church,  and  assist  in  settling  the  existing  diffi- 
culties. 

Y.  M.  1851.  Art.  1.  A  letter  from  Knob  Creek  church,  East  Ten- 
nessee, concerning  a  confusion  and  division  in  that  church.  Concluded, 
that  a  committee  should  be  appointed  by  the  Y.  M.  to  go  to  East  Ten- 
nessee to  assist  the  brethren  there  in  adjusting  their  difficulties,  and  that 
this  committee  and  others  of  the  same  character  be  appointed  by  the  gen- 
eral committee.  The  following  brethren  were  appointed  for  this  busi- 
ness, viz.;  \i.  Bowman,  John  Harshberger,  John  Kline,  and  Daniel 
Brower,  all  of  Rockingham,  and  B.  Moomaw,  of  Roanoke,  Virginia. 
Art.  4.  A  request  from  brethren  in  Shelby  county,  Ohio,  for  a  com- 
mittee to  examine  into  the  proceedings  of  the  Logan  church  in  a  case  of 
excommunication.  Concluded,  that  brethren  George  Shively  and  Joseph 
Shovvalter,  of  Stark,  John  Molsbaugh,  of  Knox,  John  Shoemaker,  of  Mo- 
hegan  church,  and  Jacob  Kurtz,  of  Wayne  county,  be  a  committee  to 
visit  said  churches  in  Logan  and  Shelby. — Art.  5.  A  letter  about  the  diffi- 
culties in  Salamony  church,  Indiana.  Concluded,  that  brethren  John 
Miller,  of  Elkhart,  llenry  Neft',  of  Turkey  Creek,  David  Shoemaker,  of 
Huntingdon,  Nich.  Frantz,  of  Eel  river,  and  Abraham  Moss  and  John 
Bowman,  of  Wayne  county,  Ind.,  be  a  committee  to  visit  said  church. 
Art.  11.  An  appeal  to  this  yearly  meeting  from  Whiteoak  church,  in 
Lancaster  county.  Pa.,  to  appoint  a  committee  to  investigate,  and,  if  pos- 
sible, to  settle  the  difficulties  existing  there.  Considered,  to  grant  the 
request,  and  to  appoint  brother  Andrew  Spanogle,  Peter  Long  and  Sam- 
uel Lehman,  of  Pennsylvania,  and  brother  Phil.  Boyle  and  D.  P.  Sayler, 
of  Maryland,  to  be  the  committee. 

Y.  M.  1852.  Art.  1.  See  "  Far  Western  Brethren."— Art.  15.  The 
committee  appointed  last  year  to  visit  Salamony  church,  in  this  State 
(Indiana),  in  order  to  settle  the  difficulties  there,  reported  that  they  could 
not  yet  accomplish  the  object  of  their  appointment;  but  that  there  was 
nOw  a  prospect  of  doing  it,  and  request  some  more  brethren  to  be  added. 
Concluded,  that  the  committee  should  be  reappointed  with  the  addition 
of  James  Tracey,  of  Elkhart,  and  Jacob  Miller,  of  Portage. — Art.  IG. 
Request  of  a  committee  to  go  to  Tiffin  church,  Seneca  county,  Ohio  (to 
examine  and  adjust  a  case),  concerning  a  sister,  whose  husband  left  (de- 
serted) her,  and  she  remained  thus  forsaken  for  seven  years,  but  has  now 
got  a  bill  of  divorce,  and  is  married  again.  The  following  brethren  were 
6 


82 


DIFFICULTIES  IN  CHURCHES. 


proposed  and  appointed  as  a  committee  to  investigate  and  settle  this  busi- 
ness :  Joseph  Showaltcr,  of  Stark,  John  Molsbaugh,  of  Knox,  John 
Shoemaker,  of  Mohegan.  Elias  Dicky,  of  Ashland,  and  Jacob  Kurtz,  of 
Wayne  county,  all  in  Ohio. — Art.  25.  A  call  for  a  committee  to  be  sent 
to  J onathan's  Creek  church,  Ohio.  The  following  brethren  were  appointed 
for  this  bufiness,  viz  :  John  Molsbaugh,  John  Shoemaker,  John  P.  Eber- 
sole,  Jacob  Kurtz  and  Henry  Davy. —  Art.  26.  A  request  for  a  committee 
to  visit  two  church  districts  in  Montgomery  county,  Ohio.  The  request 
(was)  granted  by  nominating  Benjamin  Bowman  and  David  Hardman,  of 
Indiana,  and  Daniel  Miller,  of  Preble,  George  Butterbaugh,  ot  Miami, 
John  Frantz,  of  Clarke,  Michael  Meyer,  of  Montgomery,  and  Abraham 
Miller,  of  Allen,  all  in  Ohio. — Art.  28.  A  request  from  the  church  be- 
tween Salem  and  Union,  in  Montgomery  county,  Ohio,  for  the  assistance  of 
a  committee.  This  request  was  also  granted  by  appointing  George  Hoover, 
of  Henry,  George  W.  Studebaker,  Daniel  3Iiller,  of  Fourmile.  John 
Shively  and  Martin  Cable,  all  of  Indiana,  to  be  said  committee. — Art.  30. 
A  petition  signed  by  more  than  seventy  members,  for  a  camuiittee  to  in- 
vestigate the  case  of  Daniel  Zook,  in  Suakespring  Valley,  Pa.  Granted, 
by  appointing  Peter  Long,  Andrew  Spanogle  and  Jacob  Meyer,  of  Penn- 
sylvania, and  Joseph  Arnold  and  Jacob  Biser,  of  Virginia,  to  be  said 
committee. 

Y.  M.  1853.  Art  10.  A  request  from  the  church  in  WiHiaiiis  county, 
Ohio,  for  a  visit  in  order  to  settle  difficulties  among  the  leading  members 
of  said  church.  It  was  concluded,  to  appoint  a  committee  consisting  of 
Jacob  Miller,  of  Portage,  Indiana,  Ab.  Mi.ler,  of  Allen,  John  P.  Eber- 
sole,  of  Seneca,  and  Elias  Dicky,  of  Ashland,  all  in  Ohio  (with  the  ex- 
ception of  the  first). — Art.  40.  Report  from  Jonathan's  Creek  church  in 
Ohio,  and  repeated  request  for  a  new  committei.  Request  granted,  end 
brother  George  Shively  (added  to  former  committee,  names  given  above 
already). 

Y.  M.  1854.  Art.  17.  A  request  for  a  committee  to  visit  LTpper 
Conewago  church,  Pennsylvania.  Granted,  and  brethren  Jacob  Sayler, 
of  Maryland,  William  Boyer,  of  Franklin,  John  Berkley,  of  Somerset, 
Isaac  Myers,  of  Union,  and  Jacob  Hollinger,  of  Dauphin  county,  Pa  , 
nominated  as  such  committee.  Art.  26.  A  request  from  Coventry  church, 
Chester  county,  Pa.,  for  a  committee  to  examine  grievances  and  difficul- 
ties there  existing.  The  request  granted,  and  the  following  brethren  ap- 
pointed: Phil.  Boyle  and  D.  P.  Sayler,  of  Maryland,  John  Kline,  of 
Virginia,  and  Samuel  Harley,  Jacob  Wenger  and  Christian  Longenecker, 
of  Pennsylvania.  Art.  27.  A  similar  request  for  a  committee  to  visit 
the  Lower  Cumberland  church  in  Pennsylvania.  Also  granted,  and 
brethren  Isaac  Pfoutz,  of  Maryland,  Samuel  Miller,  Peter  Long,  Andrew 
Spanogle  and  David  Bosserman,  of  Pennsylvania,  nominated  for  this 
committee. 

Y.  M.  1855.    Art.  1.  A  request  for  a  committee  to  visit  Sugar  Creek 


DIFFICULTIES  IN  CHURCHES. 


83 


congregation  in  Tuscarawas  county,  Ohio.  Granted,  &c. — Art.  13.  A 
request  for  a  committee  to  visit  the  church  in  Tulpehocicen,  Lebanon 
county,  Pa.  Grranted,  &c. — Art.  16.  A  private  letter  requesting  a  com- 
mittee to  settle  difficulties  in  Mahoning  church,  Ohio.  Privately  an- 
sw^'rod  by  the  committee. — Art.  31.  A  request  for  a  committee  to  visit 
the  church  in  Owen  county,  Ind.  Left,  over  to  Elder  John  Metzger,  to 
go  there  with  some  more  brethren  (and  at  least  one  more  elder)  to  inves- 
tigate the  case. 

Y.  M.  1*"56.  Art.  7.  A  request  by  the  church  in  Carroll  county.  111., 
for  a  committee  to  settle  the  difficulties  existing  there.  Granted,  &c. 
Art.  28.  A  request  from  the  church  in  Fayette  county.  Pa.,  to  have  our 
dear  brother.  James  Quiuter,  ordained  for  the  office  of  an  overseer  at 
this  yearly  meeting.  Concluded,  that  inasmuch  this  brother  had  not 
been  able  to  be  present  here,  brother  Joseph  Showalter,  of  Stark,  and 
Henry  Kurtz,  of  Mahoning,  Ohio,  be  appointed  as  a  committee  to  attend 
to  this  business. — Art.  3U.  Request  from  the  church  on  Owl  creek,  Knox 
county,  Ohio,  for  a  committee  to  settle  some  difficulties. — Art.  31.  Re- 
quest from  Hunterdon  county,  N.  J.,  for  a  committee  to  investigate  cer-- 
tain  matters  in  the  church  there.  (Both  requests  were  granted  ) — Art. 
32.  In  regard  to  the  still  existing  difficulties  in  the  Coventry  church, 
Chester  county,  Pa.,  we  could  see  no  other  remedy,  than  either  the 
whule  church  unite  sincerely  to  submit  to  the  advice  given  by  the  Y.  M. 
and  the  committee  sent  there  in  1854,  or  to  establish  that  part  of  the 
church  which  is  so  inclined  as  a  separate  body  or  church  ;  and  in  order  to 
accomplish  either  a  true  reconciliation  or  peaceable  separation,  the  last 
named  committee  be  also  appointed  for  this  business,  and  likewise  f  ir  that 
on  Indian  creek,  referred  to  in  Art.  21  above. — Art.  35.  Concerning 
difficulties  in  Covington  church,  Miami  county,  Ohio,  brethren  were  ap- 
pointed as  a  committee. — Art.  36.  A  request  from  the  church  in  Highland 
county,  Ohio,  for  a  committee  to  visit  said  church.    Granted  likewise. 

Y.  M.  1857. — Art.  7.  A  request  for  a  committee  to  visit  the  church 
in  Monroe  county,  Iowa.  The  request  was  granted,  &c. — Art.  18.  A 
request  for  a  committee  to  visit  the  Swatara  church,  in  Dauphin  county, 
Pa.  Also  granted. — Art.  26.  A  request  for  a  committee  to  visit  the 
church  in  Clarion  county.  Pa.,  to  settle  difficulties.  Likewise  granted. 
Art.  27.  A  request  for  a  committee  to  visit  the  Ridge  church  in  Cum- 
berland county.  Pa. —  Art.  28.  A  request  for  the  committee  to  visit  the 
Tuipehocken  church  in  Lebanon  county,  Pa  ,  to  settle  difficulties  existing 
there. — Art.  35.  A  request  for  a  committee  to  visit  the  Ashland  church, 
Ohio.    All  granted. 

Y.  M.  1S58.  Art.  13.  If  the  churches  demand  committees  by  the 
annual  meeting  to  visit  them  and  to  settle  difficulties  among  them,  would 
it  be  advisable  for  such  churches  to  defray  the  expenses  of  said  com- 
mittees ?  Ans.  The  churches  calling  committees  should  defray  the  trav- 
eling expenses.    Art.  15.  Would  it  not  be  agreeable  to  the  gospel  and 


84 


DIFFICULTIES  IN  CHURCHES. 


the  order  of  the  brethren,  when  the  standing  committee  appoints  com- 
mittees, to  go  to  other  churches  to  settle  difficulties,  to  authorize  such 
brethren  that  circumstances  will  not  permit  to  attend  such  council,  to 
send  some  other  ordained  brethren  in  their  places,  so  that  there  will  be  a 
full  committee  ?  Considered,  that  it  is  the  duty  of  such  brethren  that 
cannot  go  to  appoint  others  in  their  places,  that  the  committee  may  be 
full  — Art.  59.  Requests  for  committees  :  1st,  to  visit  Conestoga  church, 
Lancaster  county,  Pa.;  2d,  to  visit  Painter  Creek  church,  Miami  county, 
Ohio;  8d,  to  visit  the  Owl  Creek  church,  Knox  county,  Ohio.  (They 
were  all  granted.) 

Y.  M  1859.  Art.  36.  Requests  for  committees:  1st,  to  visit  Sugar 
Creek  church,  Tuscarawas  county,  Ohio,  to  investigate  grievances ;  2d, 
to  visit  Upper  Conewago  church,  Adams  county,  Pa.  (The  requests 
were  granted.) 

Y.  M.  1860.  Art.  13.  Requests  for  committees:  1st,  to  visit  the 
Limestone  congregation  in  Washington  county,  Tenn.,  to  settle  existing 
difficulties ;  2d,  to  visit  the  church  in  Cedar  county.  Mo.;  3d,  to  visit 
the  Ridge  church  in  Cumberland  county.  Pa.,  to  investigate  grievances 
therein  existing.    (All  granted,  and  committees  appointed.) 

Inasmuch  this  practice  of  appointing  special  cotninittees  for  settling  difficul- 
ties in  churches,  nnd  the  nninutes  do  not  state  either  the  diflBculties,  nor  how 
they  were  settled,  the  mentioning  of  the  above  requests  for  the  10 — )2  yeirs  be- 
fore 1860  has  only  so  much  of  a  general  interest  as  to  give  the  careful  reader 
food  for  reflection,  why  it  is  that  so  many  churches  year  after  year  have  diffi- 
culties and  grievances,  for  which  they  must  have  committees  from  afar,  in  order 
to  have  them  settled,  and  that  in  some  cases,  after  the  committees  have 
done  all  they  could,  the  difficulties  still  continue  to  exist,  and  are  as  unsettled 
as  before  ? 

But  in  order  to  draw  out  from  the  above  records  some  useful  lessons,  we  will 
think,  in  the  first  place,  of  the  most  common 

CAUSES  OF  SUCH  DIFFICULTIES. 

When  a  physician  is  called  in  a  case  of  bodily  sickness,  it  ip  of  advantBge  to 
him  to  know  the  cause  of  the  trouble,  in  order  to  perform  a  cure.  He  will  say, 
"  If  I  can  remove  the  cause,  it  will  be  an  easy  matter  to  remove  the  disease  by 
proper  remedies  and  treatment."  But  not  only  to  the  physician,  who  desires  to 
fulfill  his  highly  responsible  calling  in  the  most  faithful,  most  conscientious  and 
most  beneficial  manner,  but  to  every  intelligent  parent  or  child,  nurse  or  pa- 
tient, it  is  of  advantage  to  know  and  understand  the  most  common  causes  of  dis- 
ease, in  order  to  guard  themselves  or  others  against  them.  Even  so  it  v/ill  be 
highly  proper  and  useful  in  church  difficulties  to  trace  them  to  their  causes. 
And  it  is  a  remarkable  fact,  that  the  most  difficult  cases  had  the  same  origin,  or 
proceeded  from  the  same  cause,  as  the  first  great  difficulty  in  the  Christian 
church  did;  see  Acts  15:  1,  where  we  read,  "And  certain  men  who  came  down 
from  Judea,  taught  the  brethren:  Except  ye  are  circumcised  after  the  custom 
of  Moses,  ye  cannot  be  saved." 

A  CHUKCH   NOT  TO   BE   BLAMED,   WHEBE   A   DIFFICULTY  RISES. 

The  church  where  the  first  great  difficulty  arose  was  the  first  Gentile  church  at 
Antioch,  of  which  we  read,  Acts  U  :  19-30,  how  some  of  those  scattered  abroad 
by  the  persecution  came  there,  "preaching  the  glad  tidings  of  ihe  Lord  Jesus, 
and  the  hand  of  the  Lord  was  with  them;  and  a  great  number  believed,  and 
turned  to  the  Lord  ;  "  how  Barnabas  was  sent  forth  from  Jerusalem  to  go  as  far 
as  Antioch,  "who,  when  he  came  and  saw  the  grace  of  God,  rejoiced,"  and  (aa 
it  seems,  after  his  arrival)  "  a  great  multitude  was  added  to  the  Lord."  Then 
Barnabas  went  to  Tarsus  to  seek  for  Saul,  and  brought  him  to  Antioch,  and 


DIFFICULTIES  IN  CHURCHES. 


85 


tbey  were  tbore  "a  whole  year,"  and  such  was  their  success,  that  "the  disciples 
were  first  called  Christians  in  Antioch."  Here  also  the  first  move  was  made 
"to  send  relief  to  the  brethren  dwelling  in  Judea."  Here  in  Antioch,  also,  the 
first  move  was  made  of  sending  out  brethren  from  their  midst  (that  would  be 
called  now-a-days  missionaries)  to  spread  the  gospel  in  other  lands  and  nations. 
See  Acts  13  :  1,  2,  3.  And  it  appears  that  while  Paul  and  Barnabas  were  absent 
from  Antioch  on  their  mission,  certain  believing  men  from  Judea  had  come  there, 
and  being  strict  Jews,  and  perhaps  Pharisees,  they  preached  Moses,  as  well  as 
Christ,  and  thus  caused  disturbance  and  confusion.  Who  will  now  blame  the 
church  at  Antioch  for  this  ?  Or  who  would  bla'ne  our  brethren,  when,  soon  after 
they  had  settled  in  this  country,  and  were  engaged  in  the  same  work  like  Paul 
and  Barnabas,  of  spreading  gospel  truth  and  planting  gospel  churches,  one  of 
their  new  converts  arose,  and  preached,  "Except  ye  keep  the  seventh  day,  or 
Sabbath,  after  the  custom  of  Moses,  ye  cannot  be  my  brethren?" 

NOR  IS  A  CHURCH  TO  BE  BLAMED,   BECAUSE   A  DIFFICULTY  CANNOT  BE  SETTLED 
AT  ONCE. 

Undoubtedly  the  church  at  Antioch  had  tried  to  oppose  error,  and  maintain 
the  truth,  befiire  Paul  and  Barnabas  returned  ;  but  in  restoring  peace  and  union 
on  the  point  urged  by  the  Jewish  brethren,  they  had  not  succeeded.  Neither 
did  Paul  and  Barnabas  succeed  to  make  an  end  of  the  "  no  small  discussion  and 
disputation"  with  those  Judaizing  brethren.  "But  they  (who  ? — the  brethren 
or  church  at  Antioch)  determined  that  Paul  and  Barnabas,  and  certain  others 
with  theiu,  should  go  up  to  Jerusalem  to  the  apostles  and  elders,  about  this  ques- 
tion." Indeed,  after  the  council  in  Jerusalem  was  held,  and  the  question  was 
settled  to  the  satisfaction  of  all  present,  and  of  the  church  at  Antioch  especially, 
we  find  long  after  unmistakable  signs,  in  the  epistles  of  the  apostle,  of  the  con- 
tinued existence  of  the  same  error.    See  Gal.  5  :  2  ;  6:  13,  &c. 

THE  GOSPEL  PLAN  FOR  SETTLING  DIFFICULTIES  IN  THE  CHURCHES, 

According  to  the  example  recorded.  Acts  15,  and  according  to  the  law  of  Christ 
by  analogy  and  generiil  application  of  Matt.  18:  15-20,  seems  to  be  this: 

1.  The  church  of  <'hrist  is  in  the  Scriptures  represented  as  a  unit3%  as  a  body, 
of  which  Christ  is  the  head,  as  a  bride,  as  the  Lamb's  wife,  and  particular  churches 
or  congregations  are  as  individual  members  or  parts  of  the  body,  consisting  of  all 
individual  persons  who  have  professed  repentance  for  their  sins,  and  faith  in 
the  Lord  Jesus  Christ,  and  obedience  to  his  lasvs. 

2.  Now  as  all  brothers  and  sisters  are  fallible,  and  liable  to  err  and  to  commit 
trespasses,  and  consequently,  according  to  the  law  of  Christ,  are  bound  to  be 
open  to  conviction,  and  to  take  counsel  not  only  from  the  church,  and  not  only 
from  a  select  part  of  it,  but  from  the  very  least  and  most  humble  member  that 
may  feel  offended,  so  each  congregation,  consisting  of  fallible  men  and  women, 
must  acknowledge  to  be  bound  by  the  same  law  of  Christ,  so  that  if  a  sister 
church  should  be  grieved  or  ofl"eDded  by  another  sister  church,  it  is  her  duty  to 
take  the  same  course  as  the  private  brother  or  sister  has  to  take  in  such  case. 

3.  That  this  gospel  rule  is  perfectly  practicable  between  churches,  as  well  as 
between  private  members,  there  is  no  doubt,  if  the  right  spirit  of  faithfulness  and 

humility  in  love  prevails.    Suppose  the  church  in  A         gives  ofifen'^e  to  the 

neighboring  church  in  B  by  tolerating  things  among  her  members  which 

those  in  B  deem  hurtful,  and  contrary  to  the  principles  of  the  gospel.  Now 

if  the  church,  willing  to  obey  the  same  law  whose  observance  they  require  of 
every  young  member,  as  well  as  old,  and  inspired  by  the  same  spirit  of  love, 
humility  aud  faithfulness  toward  their  sister  churches  they  inculcate  to  their 

members  to  cherish  toward  each  other,  then  the  church  at  B  will  select  two 

of  her  ministering  brethren  to  go  to  the  church  at  A  ,  and  tell  her  in  private 

(first  to  the  leading  members,  and,  if  required,  to  the  membership  altogether) 

what  grieves  their  members  at  B  .    If  this  first  sttp  is  taken  and  received  in 

the  right  spirit,  as  with  individuals,  no  further  step  need  be  taken.    But  if  the 

sister  at  A  will  not  hear  thee,  then  take  with  thee  one  or  two  (sister  churches 

or  their  representatives)  more,  as  the  second  step  ;  and  if  she  (sister  A  )  shall 

neglect  to  hear  them  (her  two  or  three  sister  churches),  tell  it  unto  the  church 
(represented  in  a  yearly  meeting),  who,  as  the  bride  of  Christ,  will  see  his  laws 
obeyed  and  exe<;uted,  "  as  it  is  written." 

Alas  !  that  this  golden  rule  of  Christ  is  so  much  neglected  t  If  it  were  not  so, 
if  members  and  churches  were  all  striving  to  carry  it  out  faithfully,  what  glorious 


86 


DISCIPLINE  OF  CHILDREN. 


progress  would  wo  all  make  toward  a  still  higher  degree  of  purification,  holiness 
and  peace  and  union  in  love!  How  S'^on  wonld  every  trouble  vanish,  every 
difficulty  be  overcome,  and  every  schism  be  healed  !  But  let  us  remember  there 
is  a  condition  sine  qua  r,on,  »nd  that  is,  we  must  fellow  strictly  the  apostolic 
example  in  settling  difficulties,  if  we  desire  to  meet  with  the  same  measure 
of  success  iis  th(  y  did.  How  do  we  read  Acts  15:  22,  "  T/ien  the  apostles  and 
the  eUlers.  with  the  whnte  church,  rexolved,  <5"c  ?"  Let  us  carefully'  and  rever  iitly 
co-template  every  word  of  this  brief  part  of  a  sentence.  Then,  when,  after  much 
discussion,  Peter  had  spuken  (v.  7-11),  and  "all  the  multitude  became 
silent,"  satisfied  with  the  views  Peter  bad  expressed,  and  now  giving  car  to 
"  Barnabas  and  Paul  narrating"  what  God  had  wrought  among  the  Gentiles  (v. 
12),  and  then  "  when  James  had  given  his  testimony  to  Peter's  discourse,  and 
brought  the  question  to  a  still  more  practical  issue,  thus  confirming  the  people 
still  more  in  their  union  of  sentiment  with  the  apostles,  "then'  resolved,  who? 
— "  t/ie  apostles"  -  not  only  the  two  that  had  spoken,  or  whose  words  were  at  least 
recorded  ;  not  only  a  minority,  or  even  a  majority  ;  not  only  some  of  them,  but 
we  are  compelled  to  believe  that  all  the  apostles  p'esent  without  an  exception 
agreed  in  the  resolution,  and  not  the  apostles  only,  for  it  is  said,  '-nnd  the  elders," 
from  which  words  we  must  also  conclude  that  all  those  present  of  that  character 
were  united  in  the  same  "resolve,"  wbe'her  thej  were  elders  residing  in  Jerusalem, 
or  elders  sent  as  delegates  from  other  cities  or  countries  ,  "with  the  whole  church" 
— not  without  the  church,  not  with  a  part  only,  not  with  a  iittle  less  than  half  of 
the  church,  or  a  minority,  nor  with  a  little  more  than  half,  which  would  be 
called  a  majority  ;  no,  no,  it  was  with  the  whole  church  resolved;  what  they  did 
was  done  -'toith  one  accord;"  thty  all  ayreed,  "  having  become  of  one  viind."  And 
how  did  this  happen  ?  '■'■For  it  seemed  good  to  the  Holy  Spirit,  and  to  tis"  (v.  28). 
This  explains  the  mystery.  The  apostles  and  elders,  with  the  whole  church,  tried 
to  learn,  first,  not  what  seemed  good  to  'hemselves,  to  their  own  spirits,  but 
what  seemed  good  to  the  Holy  Spirit;  and  after  learning  that,  they  did  not  wish 
to  entertain  a  diL'erent  opinion,  but  what  seemed  good  to  the  Holy  Spirit  seemed 
also  good  to  themselves.  Will  our  dear  brethren  of  this  latter  age  learu  the 
solemn  lesson  inculcated  by  word  and  example  of  primitive  Christianity? 

DISCIPLINE  OF  CHILDREN. 

Y.  M.  1789.  Art.  2  Inasmuch  as  many  of  our  children  and  young 
people  fall  into  a  coarse  life,  and  a  great  occasion  of  it  seemM  to  be  a 
want  that  there  is  not  sufficient  diligence  used  in  instructing  the  children 
according  to  the  word  of  the  Lord  given  by  Moses  in  Deut.  6 :  7,  where 
we  read  :  "And  thou  shalt  teach  them  (these  words  which  I  command 
thee  this  day)  diligently  unto  thy  children,  and  shalt  talk  of  them  when 
thou  sittest  in  thy  house,  and  when  thou  walkest  by  the  way,  and  when 
thou  liest  down,  and  when  thou  risest  up;"  and  also,  the  apostle  Paul 
says,  Ephes.  G  :  4,  that  parents  should  "  bring  them  (their  children)  up 
in  the  nurture  and  admonition  of  the  Lord it  is  our  opinion  (and  ad- 
vice) that  there  should  be  used  more  diligence  to  instruct  our  dear  youth 
and  children  in  the  word  of  truth  to  their  salvation,  and  that  it  is  the 
special  duty  of  the  dear  parents,  as  well  as  of  the  pastors  and  teachers, 
to  be  engaged  herein,  inasmuch  as  the  apostle  teaches,  ''Feed  the  flock 
of  God  which  is  among  you,  taking  the  oversight  thereof"  (1  Pet.  5  :  2); 
and  inasmuch  as  the  children  of  the  faithful  belong  to  the  flock  of  Christ, 
just  as  naturally  as  the  lambs  belong  to  the  flock  of  sheep  ;  and  inasmuch 
as  the  word  can  be  brought  nearer  to  the  hearts  of  children  in  a  simple 
conversation  or  catechization,  or  however  it  may  be  called,  than  other- 
wise in  a  long  sermon,  so  that  they  apprehend  the  word  of  divine  truth, 
believe  in  Jesus  Christ,  and  accept  his  doctrine  and  commandments,  and 


DISTRICT  MEETINGS. 


87 


walk  therein  to  their  eternal  salvation — hence  we  admonish  in  heartfelt 
and  humble  love  all  our  in  God  much  beloved  follow  members,  dear 
fathers  and  mothers  of  families,  as  also  pastors  and  teachers,  our  in  God 
much  loved  fellow  laborers,  in  the  dear  and  worthy  name  of  our  Lord 
Jesus  Christ,  who  has  given  himself  unto  death  for  us,  that  we  should 
die  to  ourselves,  and  live  to  him  forever,  that  they  would  use  all  possible 
diligence,  thut  our  dear  youth  might  be  provoked  to  love  God,  and  to 
appreciate  his  word  from  their  childhood.  Do  not  spare  any  labor  and 
toil  to  convince  them  by  our  teachiug  and  by  our  life,  not  after  the  man- 
ner, which  is  almost  too  common  now-a-days,  where  the  young  are  made 
to  learn  something  by  heart,  and  then  to  rehearse  it  in  a  light  (thought- 
less) manner,  and  then  are  permitted  to  go  on  in  a  life  as  thoughtless  as 
before — but  that  they  may  give  themselves  up  to  God  in  an  earnest  life. 
The  great  Rewarder  of  all  good  will  undoubtedly  well  remunerate  you  ;  for 
those  that  have  done  right  shall  live  forever,  and  the  Lord  is  their  re- 
ward, and  the  Most  High  provides  for  them ;  they  will  receive  a  glorious 
kingdom  and  a  beautiful  crown  from  the  hand  of  the  Lord.  Sap.  17  :  17. 

Y.  M.  1831.  Art.  1.  Whether  it  was  considered  advisable  for  a 
member  to  have  his  son  educated  in  a  college  ?  Considered,  not  advis- 
able, inasmuch  as  experience  has  taught  that  such  very  seldom  will  come 
back  afterward  to  the  humble  ways  of  the  Lord. 

Y.  M.  1857.  Art.  10.  How  is  it  considered  for  brethren,  and  espe- 
cially ministering  brethren,  to  adorn  their  children  with  ear  rings,  breast 
pins,  finger  rings,  and  jewelry  in  general,  and  send  them  from  home  to 
have  them  taught  music,  and  to  procure  pianos  for  them?  Ans.  Brethren 
should  not  do  so. 

Y.  M.  18G2.  Art.  34.  Can  this  annual  meeting  allow  brethren,  and 
especially  the  bishops  and  ministering  brethren,  to  suffer  their  children, 
while  under  their  control,  to  follow  all  the  foolish  ftishions  of  this  world, 
such  as  wearing  of  hoops  and  unnecessary  ornaments  of  the  body  ?  Ans. 
We  consider  such  things  should  not  be  tolerated  by  the  brethren,  where 
they  can  reasonably  be  prevented. 

DISCIPLINE  OF  THE  CHURCH.    See  ''Order  of  the  Church:' 
DISTILLERIES.    See  "Ardent  Spirits." 

DISTRICT  MEETINGS. 

Y.  M.  1856.  Art.  23.  A  proposal  of  forming  districts  of  five,  six  or 
more  adjoining  churches  for  the  purpose  of  meeting  jointly  at  least  once 
a  year,  settling  difl&culties.  &c.,  and  thus  lessening  the  business  of  our 
General  Y.  >I.;  we  believe  this  plan  to  be  a  good  one,  if  carried  out  in 
the  fear  of  the  Lord. 

Y.  M.  1>5G2.  Art.  58.  Inasmuch  as  the  brethren  in  annual  council 
of  1856  have  recommended  the  churches  to  hold  district  or  council  meet- 
ings, and  with  this  we  have  complied,  now  we  wish  to  know  whether  we 


88 


DISTRICT  MEETINGS. 


stouid  take  minutes  of  our  proceedings  ?  Ans.  We  consider  that  no 
question  of  importance  acted  on  by  the  sub-district  meeting  should  be 
coniirmed  until  presented  to  the  annual  meeting  for  its  sanction. 

Y.  M.  1863.  Art  23.  Would  it  not  be  better  for  the  church,  if  this  - 
Y.  M.  would  adopt  the  district  meetings,  so  that  the  difiFerent  States  may 
form  their  districts  as  they  may  see  proper  ?  Considered,  to  leave  this 
matter  as  it  stands  on  the  minutes  of  1856,  Art  23. 

Y.  M.  1864.  Art.  13.  As  the  annual  meeting  has  recommended  the 
holding  of  district  meetings,  we  wish  to  know  from  it,  whether  it  would 
be  advisable  to  make  a  record  of  the  proceedings  of  such  district  meet- 
ings '/  Ans.  We  would  advise  to  keep  no  record  of  proceedings  but 
what  is  to  be  submitted  to  the  annual  meeting. — Art.  l-l.  Does  the  de- 
cision of  the  annual  meeting  of  1862,  Art.  58,  prohibit  us  from  taking 
the  minutes  of  the  proceedings  of  our  district  meetings  for  our  own 
benefit?  Ans.  Yes ;  we  consider  that  it  does. — Art.  31.  Since  the  yearly 
meeting  favors  district  meetings  for  the  purpose  of  adjusting  local  dif- 
ficulties, and  lessening  the  labor  of  the  yearly  meeting,  would  it  not  be 
advisable  to  form  regular  districts  in  each  State,  and  close  them  with 
lines,  that  individual  churches  may  know  to  what  district  they  belong  ? 
And  if  so,  should  not  this  Y.  M.  appoint  brethren  in  each  State  to  form 
such  districts  in  their  respective  States,  and  close  them  by  making  such 
lines  ?  Ans.  Yes,  but  we  will  leave  the  districting  of  the  States  to  the 
churches  in  the  respective  States. 

Y.  M.  1866.  We  recommend  that  each  State  form  itself  into  con- 
venient district  meetings.  These  meetings  shall  be  formed  by  one  or 
two  representatives  from  each  organized  church,  and  we  recommend  that 
each  church  be  represented  in  the  district  meeting,  either  by  representa- 
tives or  by  letter.  We  think  it  best  to  hold  those  meetings  in  simplicity, 
and  as  much  like  the  common  council  meetings  are  held  as  possible.  A 
record  of  the  district  meetings  may  be  kept,  but  not  published.  They 
should  endeavor  to  settle  all  questions  of  a  local  character  But  those 
of  a  general  character,  or  those  that  concern  the  brotherhood  in  general, 
should  be  taken  to  the  annual  meeting.  And  all  questions  that  cannot 
be  settled  at  the  district  meetings,  should  be  taken  to  the  annual  meet- 
ing. In  taking  questions  from  the  district  to  the  annual  meeting,  they 
should  be  correctly  and  carefully  formed.  And  all  queries  from  district 
meetings  should  be  accompanied  with  an  answer.  But  in  case  those 
meetings  cannot  agree  upon  any  questions,  then  they  shall  be  referred  to 
the  standing  committee,  and  this  shall  form  answers  to  the  questions  be- 
fore they  be  read  before  the  general  council.  And  it  is  considered  very 
desirable,  and  indeed  necessary,  that  in  all  cases,  in  answering  questions 
both  in  district  and  annual  meetings,  some  Scripture  authority,  or  rea- 
son, be  given  for  the  decision,  though  it  should  be  done  as  briefly  as 
possible. 

No  business  can  come  before  district  meetings  until  it  has  passed 


DIVORCE. 


89 


through  the  church  in  which  it  originated.  It  is  understood  that  any 
member  falling  under  the  council  of  the  church,  and  being  dissatisfied 
with  the  decision,  may  appeal  to  the  annual  meeting  by  presenting  a 
petition  signed  by  a  number  of  the  members  of  the  church.  Nothing  in 
this  arrangement  shall  be  so  construed  as  to  prevent  any  member  from 
presenting  himself  before  the  standing  committee  of  A.  M.  to  offer  any- 
thing that  cannot  be  brought  before  it  in  the  manner  prescribed,  and  the 
committee  shall  hear  his  case,  and  dispose  of  it  according  to  its  judgment. 

DIVISIONS.    Sec  ''DiJJiculiies  in  Churches." 

DIVORCE.    (See    Adultery,"  where  many  counsels  refer  to  this  mat- 
ter.)   Here  are  some  facts  : 

In  the  year  1865  eight  hundred  and  thirty-seven  divorces  were  i;rantpil  in  tlie 
single  State  of  Ohio,  and  if  we  talce  this  as  a  fair  average  of  all  the  Stati's,  tlie 
number  of  divorces  iu  the  United  States  in  that  one  year  cannot  have  been  less 
than  ten  thousand.  This  fact  is  elicited  from  a  respectable  religious  paper  in 
Ohio. 

A  correspondent  in  another  paper,  either  from  Missouri  or  Kansas,  as  both 
names  are  given  in  the  article  incidentally,  complains  "  that  divorced  ])ersons 
marrying  again  are  treated  by  the  church  (what  church  is  not  stated)  as  though 
they  were  not  adulterous,  and  frequently  aim  at  more  than  ordinary  excellence. 
A  pettish  prude  (woman),  thrice  divorced  and  four  times  married,  seeks  divorce 
again,  with  a  view  to  (a  fifth)  marriage,  and  still  retains  her  church  connection. 
Should  these  things  be  ?" 

That  this  evil  of  frequent  divorces  exists  not  only  in  the  West,  but  also  in  the 
East,  is  evident  from  the  report  of  a  special  committee  of  ministers  in  New  Eng- 
land, appointed  to  inquire  :  •'  In  what  degre"  do  the  State  laws  of  divorce  deviate 
from  the  law  of  the  New  Testament?"  The  result  of  this  inquiry  is  given  in  a 
religious  paper  of  New  York,  as  follows: 

"  1.  According  to  the  word  of  God,  there  is  but  one  legal  cause  for  divorce, 
namely,  fornication,  by  which  is  here  to  be  understood  either  adultery  after 
marriage,  or  perhaps  also  fornication  committed  before  marriage  with  a  third 
person.  But  when  this  latter  sin  was  known  to  the  other  party  before  their 
marriage,  it  cannot  afterward  five  a  cause  for  divorce  any  more. 

"  2.  This  so  defined  sin  justifies  the  offended  party  to  seek  a  dissolution  of  the 
marriage  covenant,  though  in  all  cases  where  repentance  appears,  it  is  more 
becoming  to  the  Christian  to  forgive  and  forget. 

"3.  Christian  churches  in  their  discipline  should  acknowledge  no  other  cause 
for  divorce  as  legal.  They  cannot  be  guided  in  this  matter  by  tlie  civil  law,  but 
mufet,  notwithstanding  all  difficulties,  obey  the  divine  law. 

"  4.  According  tu  the  word  of  God,  the  innocent  party  may  be  allowed  to  sepa- 
rate from  the  guilty  party  in  bed  and  board  ;  yet  both  parties  remain  in  such  case 
bound,  and  neither  can  marry  again,  while  both  shall  be  living,  without  com- 
mitt-ng  adultery." 

Without  giving  any  more  opinions  of  men,  let  us  look  up  the  word  of  the  Lord 
on  this  delicate  and  important  point  at  once. 

1.  Matt.  5:31,  32.  Here  the  Lord  from  heaven  spoke  in  his  sermon 
on  the  mount,  thus  :  "  It  hath  been  said,  Whosoever  shall  put  away  his 
wife,  let  him  give  her  a  writing  of  divorcement;  but  I  say  unto  you,  That 
whosoever  shall  put  away  his  wife,  saving  for  the  cause  of  fornication, 
causeth  her  to  commit  adultery;  and  whosoever  shall  marry  her  that  is 
divorced,  committeth  adultery." 

2.  Matt.  19  :  3,  9.  "  The  Pharisees  also  came  unto  him,  tempting 
him,  and  saying  unto  him,  Is  it  lawful  for  a  man  to  put  away  his  wife 


90 


DOCTRINES,  STRANGE  AND  ERRONEOUS. 


for  every  cause  ?  And  he  answered  and  said  unto  them,  Have  ye  not 
read,  that  he  which  made  them  at  the  beginning,  made  them  male  and 
female ;  and  said,  For  this  c;iuse  shall  a  man  leave  father  and  mo- 
ther, and  shall  cleave  to  his  wife:  and  they  twain  shall  be  one  flesh. 
Wherefore  they  are  no  more  twain,  but  one  flesh.  What  therefore  Grod 
has  joined  together,  let  not  man  put  asunder.  They  say  ujjto  him.  Why 
did  Moses  then  command  to  give  a  writing  of  divorcement,  and  to  put 
her  away  ?  He  saith  unto  them,  Moses,  because  of  the  hardness  of  your 
hearts,  suffered  you  to  put  away  your  wives :  but  from  the  beginning  it 
was  cot  so.  And  I  say  unto  you,  Whosoever  shall  put  away  his  wife, 
except  it  be  for  fornication,  and  shall  marry  another,  committeth 
adultery;  and  whoso  marrieth  her  which  is  put  away  doth  commit  adul- 
tery." 

o.  Mark  10  :  2-9,  corresponds  with  Matt.  19  :  3-6,  above;  vers.  10- 
12.  "And  in  the  house  his  disciples  asked  him  again  of  the  same  mat- 
ter. And  he  saith  unto  them,  Whosoever  shall  put  away  his  wife,  and 
marry  another,  committeth  adultery  against  her.  And  if  a  woman  shall 
put  away  her  husband,  and  be  married  to  another,  she  committeth  adul- 
tery." 

4.  Luke  16:18.  "Whosoever  putteth  away  his  wife,  and  marrieth 
another,  committeth  adultery;  and  whosoever  marrieth  her  that  is  put 
away  from  her  husband,  committeth  adultery." 

5.  Rom.  7  : 1-3.  "  Know  ye  not,  brethren  (for  I  speak  to  them  that 
know  the  law),  how  that  the  law  hath  dominion  over  a  man  as  long  as  he 
liveth  '!  For  the  woman  which  hath  a  husband,  is  bound  by  the  law  to 
her  husband  so  long  as  he  liveth;  but  if  the  husband  be  dead,  she  is 
loosed  from  the  law  of  her  husband.  So  then,  if  while  her  husband 
liveth,  she  be  married  to  another  man,  she  shall  be  called  an  adulteress; 
but  if  her  husband  be  dead,  she  is  free  from  that  law;  so  that  she  is  no 
adulteress,  though  she  be  married  to  another  man." 

6.  1  Cor.  7  :  10-11.  "  And  unto  the  married  I  command,  yet  not  I, 
but  the  Lord,  Let  not  the  wife  depart  from  her  husband :  but  and  if  she 
depart,  let  her  remain  unmarried,  or  be  reconciled  to  her  husband:  and 
let  not  the  husband  put  away  his  wife." 

From  all  the  gospel  teaches,  as  here  stated,  our  brethren  could  not  come  to 
any  other  conclusion  but  the  following  :  That  in  the  New  Testament  there  is  no 
warrant  at  all  for  a  divrrce  with  a  view  to  marriage,  or  to  marrying  again  ;  that 
in  the  exceptional  case,  where  fornication  has  been  committed  by  the  ont'  party, 
the  innocent  party  may  sep^i'-ate  from  the  guilty,  but  is  ''to  remain  unmarried,  or 
be  reco:iciled"  again  to  the  former  companion,  upon  repentance  shown  by  genuine 
fruits;  that  the  church  of  Christ  is  bound  by  the  «bove  stated  declarations  of 
Christ  and  his  apostles  to  guard  and  testify  against  the  increasing  evil  of  frequent 
d'vorccs  in  our  land,  bv  discountenancing  and  disallowing  any  transgression  of 
the  law  of  Christ  in  .'his  respect,  as  far  as  our  own  members  are  concerned. 
"But  them  that  are  without  God  judgeth."  1  Cor.  5:  13. 

DOCTRINES,  STRANGE  AND  ERRONEOUS. 

Y.  M.  1785.    Our  cordial  and  united  wish  and  greeting  of  love  and 


DOCTRINES,  STRANGE  AND  ERRONEOUS. 


91 


peace  to  the  beloved  members,  brethren  and  sisters  on  South  Branch, 
especially  to  the  loving  brethren  Valentine  Power  and  Martin  Power, 
and  all  the  members  in  your  vicinity.  We  wish  you  all  much  grace  and 
peace  from  God  the  Father  through  Jesus  Christ,  his  dear  Sun,  to  be 
faithful  to  him  from  the  bottom  of  the  heart  according  to  the  guidance 
and  direction  of  his  holy  and  good  Spirit,  even  unto  a  blessed  and  God- 
pleasing  end.  Amen.  Inasmuch  as  we  have  in  part  seen,  and  also 
heard,  that  there  has  arisen  some  difference  in  several  doctrines  among 
some  brethren  of  your  church  and  others,  and  h<>ving  also  seen  the  letter 
of  the  loving  brother  Valentine  I'owcr,  which  he  has  written  to  the  big 
meeting, and  heard  from  it  his  views  about  "carrying  on  war,"  which  are 
to  be  proved  especially  from  the  words  of  Peter  (1  Peter  2  :  13,  ff.),  so  we 
have  considered  and  weighed  the  matter  in  union  and,  we  trust,  in  the 
fear  of  the  Lord ;  but  yet,  for  the  sake  of  the  word  of  God,  we  could  not 
agree  with  such  view,  because  we  do  not  see  it  so,  and  do  not  understand 
so  the  loving  Peter  in  that  self-same  chapter,  nor  in  his  other  discourses; 
but  God  grant  that  we  may  be  directed,  according  to  his  good  pleasure. 

First,  we  do  not  understand  at  all  from  the  words  of  Peter  alluded  to, 
that  we  can  give  ourselves  up  to  do  violence,  or  that  we  should  submit  to 
the  higher  powers  in  such  a  manner  as  to  make  ourselves  their  instru- 
ments to  shed  men's  blood,  however  it  might  be  done.  It  is  indeed  dif- 
ficult to  believe  that  Peter,  what  he  teaches  in  one  place,  should  have 
rejected  in  another  place.  Therefore  we  cannot  understand  him  thus, 
but  that  his  mind  and  admonition  to  "submit  to  every  ordinance  of  man, 
&c.,"  is  something  different.  The  question  arises,  How  far  or  wherein  are 
we  to  submit  ourselves?  and  this  question  the  loving  Peter  may  answer 
himself.  We  find  (Acts  5  :  28)  that  the  higher  power  to  which  Peter 
and  John  were  subjects  had  commanded  them  straitly  (in  our  German 
version,  earnestly)  that  they  should  not  teach  in  this  name  (the  name  of 
Jesus)  any  more,  but  they  (the  apostles)  did  not  obey  herein.  And 
when  they  were  asked  again,  "  Did  we  not  straitly  command  you,  Ike,"  i\ien 
Peter  and  the  other  apostles  answered  and  said,  "  We  ought  to  obey  God 
rather  than  men."  It  will  be  well,  when  we  attend  always  to  the  sense 
of  Holy  Writ  strictly ;  and  in  the  very  same  chapter  of  Peter  alluded 
to,  we  see  clearly  that  Peter  exhorts  for  conscience  toward  God  to  endure 
grief  and  to  suffer  wrongfully,  and  says  even  that  Christ  became  in  this 
our  example,  that  we  should  follow  his  steps.  Now  we  see  that  Christ 
always  in  all  his  sufferings  endured  them,  and  that  with  great  patience, 
and  never  resisted  or  defended  himself,  but,  as  Peter  says,  "he  com- 
mitted himself  to  him  that  judgeth  righteously."  We  see  further,  that 
our  loving  Saviour,  though  innocent,  was  attacked  in  a  murderous  man- 
ner by  just  such  men  as  brother  B.  has  mentioned  in  his  letter.  But 
the  Saviour  stood  fast  in  the  covenant  of  faithfulness,  as  the  brother 
stated.  In  a  murderous  manner  he  was  attacked,  and  Peter  was  quick 
and  ready  to  draw  his  sword  according  to  the  legal  justice  of  God,  and 


92  DOCTRINES,  STRANGE  AND  ERRONEOUS. 


struck  a  servant,  and  smote  off  his  ear.  But  what  says  the  Saviour? 
"  Put  up  again  thy  sword  into  his  place;  for  all  they  that  take  the  sword 
shall  perish  with  the  sword."  Here  indeed  was  the  greatest  necessity 
(for  self-defense),  but  all  this  time  the  Saviour  resisted  not,  but  he  suf- 
fered patiently,  and  even  healed  the  one  whose  ear  was  smote  off,  acting 
as  it  is  written :  "  The  righteous  shall  live  by  faith,"  and  again,  "  I  be- 
lieve, therefore  I  speak,  &c."  Thus  our  Saviour  had  said  before,  "  That 
ye  resist  not  evil,"  for  so  he  believed,  and  thus  he  spake,  and  thus  he  did. 

Farther  says  the  loving  Saviour  :  "He  that  believeth  on  me,  as  the 
Scripture  has  said,  &c."  Now  we  will  consider  a  little  what  already  at 
that  time  the  Scripture  was  teaching  about  Christ  and  his  kingdom ;  so 
we  see  that  the  holy  man  of  God,  Isaiah,  says  of  the  time  of  Christ: 
"  They  shall  beat  their  swords  into  plough  shares,  and  their  spears  into 
pruning  hooks ;  nation  shall  not  lift  up  sword  against  nation,  neither 
shall  they  learn  war  any  more"  (Isa.  2  :4).  Again  says  Isaiah  (9  :  5, 
Ger.  version) :  "All  war,  with  confused  noise  and  garments  rolled  in  blood, 
shall  be  burnt  with  fire.  Sec."  So  we  believe,  where  that  fire  which 
Christ  came  to  kindle,  where  that  fire  burns,  there  will  be  burnt  all  war, 
as  predicted  ;  for  the  love  to  God  constrains  to  the  obedience  of  his  com- 
mandments, as  John  teaches,  and  as  Christ  requires  and  says,  "  If  ye 
love  me,  keep  my  commandments  3"  and  his  commandments  aim  through- 
out at  non-resistance. 

So  we  hope  the  dear  brethren  will  not  take  it  amiss,  when  we  from  all 
these  passages  of  Scripture,  and  especially  from  the  words  of  Peter,  can- 
not see  or  find  any  liberty  to  use  any  (carnal)  sword,  but  only  the  sword 
of  the  Spirit,  which  is  the  word  of  God,  by  which  we  cast  down  imagi- 
nations, and  every  high  thing  that  exalteth  itself  against  the  knowledge  of 
God,  and  bring  into  captivity  every  thought  to  the  obedience  of  Christ, 
as  Paul  (2  Cor.  10:5)  says. 

But  that  the  higher  powers  bear  the  sword  of  justice,  punishing  the 
evil  and  protecting  the  good,  in  thU  we  acknowledge  them  from  the 
heart  as  the  ministers  of  God.  But  the  sword  belongeth  to  the  kingdom 
of  the  world,  and  Chi-ist  says  to  his  disciples  :  "I  have  chosen  you  from 
the  world,  &c."  Thus  we  understand  the  beloved  Peter,  that  we  are  to 
submit  ourselves  in  all  things  that  are  not  contrary  to  the  will  or 
command  of  God,  and  no  further. 

And  as  to  the  swearinj  of  oaths,  we  believe  the  word  of  Christ,  that 
in  all  things  which  we  are  to  testify,  we  shall  testify  what  is  yea,  or  what 
is  true,  with  yea,  and  what  is  nay,  or  not  true,  with  nay;  for  whatsoever 
is  more  than  these  cometh  of  evil.  And  herewith  we  will  conclude  for 
this.  This  we  intended  to  send  you  in  writing  with  our  dear  brethren 
Daniel  Leatherman,  and  Jacob  Danner  and  Henry  Danner.  Written 
May  15th,  1785,  at  the  big  meeting  on  Big  Conewago,  from  your  brethren 
united  in  love,  Jacob  Saur,  Valentine  Pressel,  Mich.  Bosserman,  Martin 
Roinhart,  David  Studebaker,  Peter  Dierdorff,  Martin  Urner,  Jacob  Stoll, 
Christian  Longenecker,  Henry  Neff,  Lorenz  Beckner,  Philip  Lewig. 


DOCTMNES,  STRANGE  AND  ERRONEOUS. 


93 


Y.  M.  1790.  Unanimously  concluded,  that  we  desire  and  pray  that 
the  beloved  brother  Valentine  P.  would  desist  from  his  strange  notion, 
because  he  has  renounced  with  us  before  God,  angels  and  men,  all  things 
that  are  contrary  to  the  wholesome  doctrine,  and  we  believe  and  confess 
that  Christ  has  forbidden  to  his  followers  the  swearing  of  oaths  and  par- 
taking of  war.  Hence  we  must  keep  to  his  word  and  truth,  and  with- 
draw ourselves  from  every  brother  that  returns  again  to  swearing  and 
war.  It  is  impossible  for  us  to  break  the  bread  of  communion  with  such  a 
brother  who  pretends  the  higher  powers  were  requiring  such  of  him. 
For  they  cannot  compel  us,  if  they  w.)uld,  because  we  are  to  obey  God 
rather  than  men.  But  now,  thanks  to  God,  we  have  such  a  government, 
that  will  not  require  of  us  what  is  against  our  conscience.  But  should 
there  be  any  among  us  having  such  a  conscience  as  to  be  able  to  fight  and 
to  swear  oaths,  such  a  one  would  not  be  of  us ;  neither  would  we  break  the 
bread  of  communion  with  a  minister  that  would  baptize  backward  con- 
trary to  our  faith. 

Y.  M.  1794.  We  hear  that  there  arises  a  strange  doctrine,  or  rather 
opinion,  among  the  brethren  in  Carolina,  and  that  some  brethren  arc 
grieved  about  this  matter,  because  some  believe,  say  and  teach  the  fol- 
lowing, viz.: 

1.  That  there  is  no  other  heaven  but  that  in  man. 

2.  That  there  is  no  other  hell  but  that  in  man. 

3.  That  God  has  no  form  or  shape ;  and  if  a  person  would  worship 
God,  and  would  conceive  in  his  mind  God  as  in  a  human  form,  would 
imagine  or  believe  that  God  had  an  appearance  like  a  man,  such  person 
would  do  the  same  as  one  who  would  warship  a  horse  or  any  other  beast. 

4.  That  God  had  no  anger,  and  would  punish  no  person  on  account  of 
his  sins. 

5.  That  the  dead  rise  not;  for  out  of  the  grave  nothing  would  come 
forth. 

6.  That  they  will  have  nothing  to  do  with  the  ban  (or  ezcommuni- 
cation.) 

For  this  cause  some  brethren  des  re  to  hear  the  views  or  minds  of  the 
brethren  (in  general  council),  and  therefore  we  inform  the  loving  breth- 
ren, that  the  view  or  doctrine  of  the  old  brethren  is,  that  we  are  to  be- 
lieve as  the  Scripture  has  said.  For  Christ  says,  "  He  that  believeth  on 
me,  as  the  Scripture  has  said,  out  of  his  belly  shall  flow  rivers  of  living 
water."  John  7:38.  Further  he  says,  "The  Scriptures  cannot  be 
broken."  John  10:35.  Again  we  see,  that  Christ  in  his  whole  life 
has  looked  upon  the  Scriptures,  and  has  fulfilled  it  in  all  things.  For 
when  they  came,  and  would  take  him,  and  Peter  struck  with  the  sword, 
the  Lord  said,  "  Put  up  again  thy  sword  into  his  place,  for  all  they  that 
take  the  sword  shall  perish  with  the  sword.  Thinkest  thou  that  I  can- 
not now  pray  to  my  Father,  and  he  shall  presently  give  me  more  than 
twelve  legions  of  angels?  But  how  then  shall  the  Scripture  be  fulfilled, 
that  thus  it  must  be  ?"  Matt.  26:  50-54. 


94  DOCTRINES,  STRANGE  AND  ERRONEOUS. 


Now,  to  come  to  the  before  mentioned  points  or  propositions,  our  dear 
brethren  will  nut  think  hard  of  us  because  we  believe,  as  it  is  written, 
and  believe  also  with  David,  that  the  word  of  the  Lord  is  well  refined, 
and  a  true  doctrine,  and  that  we  also  believe  with  Paul,  that  it  is  our 
duty  to  bring  into  captivity  every  thought  (all  reason,  says  the  German) 
to  the  obedience  of  Christ,  &c. 

1.  Now,  to  come  to  the  word  about  Jteaven.  Says  Moses,  Gen.  1:1, 
"  In  the  beginning  God  created  the  heaven  and  the  earth;  and  the  earth 
was  without  form,  and  void."  Then  no  man  was  created  yet,  and  Moses 
calls  something  heaven,  that  is  not  in  man.  And  Acts  1:9.  If  we 
read,  "And  when  he  had  spoken  these  things,  while  they  beheld,  he 
was  taken  up;  and  a  cloud  received  him  out  of  their  sight.  And  while 
they  looked  steadfastly  toward  heaven  as  he  went  up,  behold,  two  men 
stood  by  them  in  white  aj/parel,  which  also  said,  Ye  men  of  Galilee, 
why  stand  ye  gazing  up  into  heaven  ?  This  same  Jesus  wh'ch  is  taken 
up  from  you  into  heaven,  shail  so  come  in  like  manner  as  ye  have  seen 
him  go  into  heaven."    Here  we  see  that  there  is  a  heaven  up  on  high. 

2  "  That  there  be  no  oth(>r  hell  but  that  in  man."  We  read  Luke 
15 : 22,  ff.  about  the  rich  man,  that  he  died,  and  that  he  also  was  buried. 
Now  it  is  without  contradiction,  that  when  he  died  his  soul  and  spirit 
have  departed  from  the  body,  and  have  found,  it  seems,  according  to  the 
word,  the  hell  in  which  he  sufiered  torments.  So  we  think  it  would  be 
well  for  us  if  we  would  on  this  point  or  word  "  7je//"  apply  the  doctrine 
of  Paul,  not  to  dispute  about  words.  For  we  can  notice  in  holy  writ, 
that  the  word  hell  is  used  for  different  things.  But  we  believe,  as  it  is 
written,  that  there  is  a  lake  of  fire  or  place  of  torment,  in  many  places 
mentioned,  which  according  to  the  word  is  outside  of  man,  as  we  read 
plainly,  Matt.  25:41,  where  Christ  says,  "Depart  from  me,  ye  cursed, 
into  everlasting  fire,  prepared  for  the  devil  and  his  angels."  Here  we 
see  clearly  that  the  lake  of  fire  is  not  in  man,  because  men  are  sent  into 
the  lake  of  fire,  and  it  says  not  that  the  fire  should  go  into  the  men. 

3.  "  That  God  has  no  shape  or  form,  and  if  a  person  would  worship 
God,  and  would  conceive  in  his  mind  and  believe  God  having  a  form 
like  a  man,  such  person  would  do  the  same  as  if  he  worshiped  a  horse 
or  any  other  beast."  This,  it  seems  to  us,  is  speaking  very  derogatory 
of  God.  or  against  God,  though  we  believe  also  from  the  heart,  that  God 
is  a  Spirit,  as  Christ  himself  says,  and  that  the  true  worshipers  worship 
God  in  spirit  and  in  truth.  But  not  at  all  contrary  to  this  says  John, 
"  In  the  beginning  was  the  Word,  and  the  Word  was  with  God,  and  the 
Word  was  God.'  And  further  on,  "And  the  Word  was  made  flesh, 
and  dwelt  among  us,  and  we  beheld  his  glory,"  &c.  Here  God  has  put 
on  a  visible  form.  Now  to  be  sure,  in  his  worship  man  should  not 
imagine  a  torm  or  likeness  of  God;  but  if  it  should  happen,  that  a  per- 
son or  disciple  would  in  his  worship  in  simplicity  and  sincerity  toward 
God  look  to  God  in  the  person  or  appearance  of  Christ,  we  consider  it 


DOCTRINES,  STRANGE  AND  ERRONEOUS.  95 


far  less  culpable  than  for  a  man  to  worship  a  horse  or  some  other  beast, 
and  deem  this  a  very  unbecoming  expression. 

4.  "That  God  hvs  no  anger,  and  punishes  no  person  for  his  sins." 
Now  we  believe  also  with  John,  '  that  God  is  love;  and  that  he  that 
dwelleth  in  love,  dwelleth  in  God,  and  God  in  him;"  and  that  God  is 
not  angry  like  an  unconverted  man,  but  that  penal  judgments  proceed 
from  love  to  the  human  family.  Yet  notwithstanding  the  Holy  Scriptures 
or  the  men  of  God  in  holy  writ  call  God's  judgments  God's  wrath,  as  Psalm 
90:11,  "Who  knoweth  the  power  of  thine  anger?  Even  according  to 
thy  fear,  so  is  thy  wrath."  Again,  John  the  Baptist  says,  John  3  ;  36, 
"  He  that  believeth  on  the  Son  hath  everlasting  life;  and  he  that  believcth 
not  the  Son,  shall  not  see  life,  but  the  wrath  of  God  uhulelh  on  him." 
And  that  the  Lord  would  punish  no  man  for  his  sin,  we  deem  to  be  an 
error.  Christ  says  himself,  "Suppose  ye,  that  these  Galileans  were 
sinners  above  all  the  Galileans,  because  they  suffered  such  things?  I 
tell  you.  nay;  but  except  ye  repent,  ye  shall  all  likewise  perish  "  Luke 
13:2,  3. 

5.  "  That  the  dead  rise  not,  for  out  of  the  grave  nothing  would  come 
forth."  We  believe,  as  Christ  says,  John  5:28,  "The  hour  is  com- 
ing, in  the  which  all  that  are  in  the  graves  shall  hear  his  voice,  and 
shall  come  forth,"  &c.  So  we  read  Matt.  27  :  51,  52,  "  The  earth  did 
quake,  and  the  rocks  rent,  and  the  graves  were  opened,  and  many 
bodies  of  the  saints  which  slept  arose,  a-id  came  out  of  the  graves,"  &c. 

6.  Concerning  the  ban,  see  Avoidnnre. 

Y.  M.  1798.  It  has  been  made  known  to  us,  that  last  fall  at  the  great 
council  meeting  of  the  brethren  in  Virginia  there  was  some  discussion 
on  account  of  the  different  views  of  the  brethren,  especially  those  in 
Carolina,  where  a  brother  minister,  by  name  John  H.,  has  defended  him- 
self in  the  name  of  his  whole  church  before  many  brethren  in  public, 
and  brought  to  light  many  of  his  own  sentiments,  in  so  far,  th  't  the 
brethren  who  still  hold  fast  to  the  word  of  truth,  according  to  their  best 
knowledge,  could  not  break  the  bread  of  communion  with  said  John  U.; 
would  however  in  such  serious  circumstances  not  lightly  make  a  full 
conclusion,  without  hearing  first  also  the  mind  of  their  beloved  old,  and 
by  many  temptations,  established  brethren,  hence  this  is  to  inform  our 
dear  brethren  in  North  Carolina,  that  the  ca.se  has  been  presented  to  the 
brethren  i/y  those  brethren  who  have  seen  John  H.  himself,  and  have 
heard  from  him  many  of  his  what  can  scarcely  be  called  doctrines,  but 
rather  perverse  apprehensions  of  holy  writ,  and  have  quite  unanimously 
concluded,  that  we  cannot  hold  said  John  H.  and  all  who  are  of  his 
mind,  as  brethren,  as  long  as  they  do  not  acknowledge  the  doctrine  of 
Jesus  and  nis  apostles  as  a  true  doctrine,  sent  from  God  unto  salvation, 
and  publicly  confess,  according  to  which  doctrine  we  are  to  prove  all  the 
spirits  and  powers  operating  in  us,  and  necessarily  must.  For  we  be- 
lieve and  confess  with  David,  that  the  word  of  the  Lord  is  a  true  doctrine 


96  EOCTRINES,  STRANGE  AND  ERRONEOUS. 


and  well  refined ;  therefore  we  cannot  acknowledge  such  as  our  brethren 
any  more,  while  they  contradict  the  Holy  Scriptures  in  luany  points. 
This  we  the  undersigned  brethren  confess  and  testify  to  hold  them  as 
other  people  out  of  the  church,  as  long  as  they  do  not  seek  and  keep 
house  according  to  Scripture.    Signed  by  the  brethren. 

P.  S.  (Copy.)  This  is  to  certify  that  1  heard  John  H.  say  in  his 
preaching,  that  it  would  be  no  more  sin  to  him  to  get  upon  the  top  of 
the  barn,  that  he  was  in  and  preaching  in,  and  swear  and  blaspheme  all 
the  new  found  oaths  and  curses,  than  to  pray  to  God  to  forgive  him  his 
sins,  or  to  bless  him  in  any  respect ;  and  he  said,  he  had  not  served  such 
a  God  that  required  the  prayers  of  human  creatures  to  forgive  them 
their  sins,  or  to  bless  them  in  any  manner,  these  seven  years,  nor  never 
would.    Those  are  the  words  I  heard,  as  near  as  I  can  remember. 

Per  me,  Samuel  Van  Etten, 
Johannes  Keller. 

Y.  M.  1800.  Art.  1.  (On  account  of  the  brethren  in  Carolina.)  It  has 
been  made  known  to  us  that  the  brethren  in  Carolina  desire  to  be  informed 
more  plainly  concerning  the  conclusion  made  at  the  big  meeting  on  Little 
Conewago,  May  26,  1798,  where  it  was  concluded  in  union  about  brother 
John  H.,  and  all  who  are  of  his  mind,  that  we  could  have  no  fellowship 
with  him  (and  them)  as  long  as  they  persisted  in  their  erroneous  doctrine, 
contrary  to  Holy  Scripture.  And  since  it  is  requested  to  inform  them 
why  and  for  what  cause  it  was  done,  we  should  specify  by  name  the  caus- 
es, for  which  we  can  have  no  more  fellowship  with  John  H.  and  his 
sympathizers — this  is  to  further  inform  them,  that  the  chief  causes  were 
already  mentioned  in  a  letter  from  the  big  meeting  held  on  Shenandoah, 
Virginia,  October  20,  1794,  as  follows,  viz.:  that  there  arises  a  strange 
doctrine  or  rather  opinion  among  the  brethren  in  Carolina,  and  that 
other  brethren  are  grieved  by  the  same.  (The  six  points  are  given 
above,  Y.  M.  1794.)  These  six  chief  points  have  been  specified  in  the 
above  mentioned  letter  of  tl  e  big  meeting  with  the  answer,  as  the  old 
brethren  have  given  their  views  and  doctrine  in  refutation,  which  letter, 
as  we  presume,  has  been  sent  to  the  brethren  in  Carolina,  and  they  are 
all  desired  to  read  the  same  at  pleasure.  Then  again  at  the  big  meeting 
which  was  held  on  Little  Conewago,  May  26,  1798,  the  same  case  was 
once  more  viewed  by  the  old  brethren,  and  also  the  Germantown  breth- 
ren have  sent  their  opinion  by  letter  from  br.  Sander  Mack,  wherein  it  is 
sorrowfully  lamented,  that  among  the  little  flock  of  the  Taufs-Gesinnte  in 
America  there  should  arise  men  who  deny  the  resurrection  of  the  dead, 
and  that  among  brothers  and  sisters  some  had  to  have  the  misfortune  to 
have  their  eyes  smeared  by  that  old,  mouldy  and  horribly  stinking  leaven 
of  the  Sadducees.  And  in  addition  a  written  testimony  has  come  to 
hand  about  John  H.,  that  he  should  have  said  in  his  preaching,  which 
two  truthful  men  have  heard  him  say  it,  and  have  testified  to  it.  (See 
postscript  above.) 


DOCTRINES,  STRANGE  AND  ERRONEOUS. 


97 


Behold,  much  beloved  brethren,  in  view  of  all  the  unscriptural  doc- 
trines and  expressions,  we  have  been  moved  (compelled)  to  exclude  from 
the  fellowship  and  membership  of  the  Lord  Jesus  at  that  big  meeting  of 
May  2G,  said  John  H.,  and  all  that  are  in  union  with  him  in  such  views, 
and  we  confirm  again  that  conclusion  unanimously  in  our  great  meeting 
of  the  brethren  to-day,  renouncing  all  fellowship  with  each  and  all  such 
persons  as  hold  such  doctrines  and  views,  as  are  stated  above,  until  they 
acknowledge  their  error  and  repent.  Still  we  look  upon  this  case  with 
sadness  and  heartfelt  grief,  and  wish  them  (grace)  of  God  in  Christ 
Jesus,  whose  mercy  endureth  forever,  that  they  may  earnestly  reflect 
and  consider  what  may  make  for  their  peace  and  everlasting  s  ilvation, 
while  yet  it  is  the  accepted  time,  and  the  day  of  salvation.  This  we 
desire  from  the  bottom  of  our  hearts,  that  the  good  God  through  the 
tender  mercy  of  Jesus  Christ  would  give  and  bestow  to  them  and  us  for 
his  merciful  love's  sake.  Amen.  So  much  from  us,  the  undersigned 
brethren,  assembled  with  one  accord,  and  delivered  to  the  hands  of  our 
loving  brethren,  who  also  in  words  will  make  it  known  to  you  in  the 
name  of  the  whole  fraternity.  » 

Y.  M.  181-5.    See  under  the  heading  of  ''Difficulties  in  Churches." 

Y.  M.  1846.  (Tennessee.)  Art.  1.  How  would  it  be  considered  for 
any  brother  to  declare  in  public  that  God  did  not  foreknow  all  things, 
and  that  the  plan  of  salvation  was  not  laid  before  the  fall  of  man  ?  Con- 
sidered, that  no  brother  would  preach  that  doctrine,  in  that  it  is  dangerous 
and  anti-gospel :  "  for  known  unto  God  are  all  his  works  from  the  be- 
ginning of  the  world."   Acts  15  : 18. 

Art.  12.  How  is  it  considered,  if  a  brother,  in  preaching,  declare 
that  our  Saviour  in  speaking  to  Nicodemus  (John  3  :  8),  where  he  says, 
"  the  wind  bloweth  where  it  listeth,  and  thou  hearest  the  sound  thereof, 
but  canst  not  tell  whence  it  cometh  or  whither  it  goeth  :  so  is  every  one 
that  is  born  of  the  Spirit,"  means  a  spirit  of  delusion  or  error?  Considered, 
that  it  is  an  erroneous  view,  and  that  it  ought  not  to  be  preached,  and 
that  Christ  undoubtedly  had  reference  to  the  same  Spirit  spoken  of  in  the 
preceding  verses,  and  that  the  things  of  the  Spirit  are  spiritually  dis- 
cerned by  those  that  are  born  of  the  Spirit. 

Y.  M.  1847.  Art.  6.  How  is  it  considered,  if  a  brother  preaches  up 
the  doctrine  that  Jesus  Christ  himself  baptized,  and  contends  so  hard  for 
it,  that  it  has  already  caused  a  division  in  the  church  '!  Considered,  that 
the  brethren  present  at  this  Y.  M.  unanimously  believe  that  Jesus  did 
not  baptize,  but  his  disciples,  as  recorded  John  4:2;  and  they  also  ad- 
monish such  a  brother  not  to  speak  so  any  more,  and  if  he  should  still 
persist  in  so  doing,  that  he  shall  not  do  it  in  the  name  of  the  brethren. 
Art.  7.  How  is  it  considered,  if  a  brother  preach  a  sentiment  on  a 
part  of  Scripture,  that  would  not  be  in  accordance  with  the  general 
views  of  the  brethren,  yet  made  good  doctrine;  whether  it  would  be 
agreeable  to  the  rules  of  the  brethren  to  make  it  a  question  at  the  gene- 
7 


98  DOCTRINES,  STRANGE  AND  ERRONEOUS. 


ral  council  meeting,  and  forbid  him  to  preach  it,  or  condemn  him  for  it 
as  erroneous,  without  first  reasoning  with  him,  or  taking  the  counsel  of 
the  church  wherein  he  lives  ?  Considered  by  the  brethren  present,  that 
no  accusation  should  be  brought  before  the  general  council  meeting 
against  a  brother  in  such  a  case,  unless  he  first  have  had  a  hearing 
before  his  own  church. 

Y.  M.  1849.  Art.  24.  How  is  it  considered,  when  a  brother,  who 
is  a  deacon  of  the  church,  holds  and  defends  the  views  of  the  Romanists 
and  other  sects  ?  Considered,  that  such  a  brother  should  be  visited  by 
the  brethren,  and  admonished;  and  if  he  still  persist  to  hold  and  defend 
such  views  and  practices,  contrary  to  the  view3  of  the  brethren,  he  could 
not  be  continued  as  a  brother. 

y.  M.  1853.  Art.  15.  How  would  the  brethren  hold  a  teacher  that 
had  preached,  "  there  was  no  such  a  being  as  a  devil,  and  that  there 
was  no  serpent  that  beguiled  Eve  in  the  garden  of  Eden ;  that  it  was 
only  the  lust  that  tempted  her  and  every  one but  after  being  admon- 
ished, promised  not  to  teach  nor  argue  said  doctrine,  yet  still  harbors  the 
same  belief?  Considered,  that  such  a  teacher  was  admonished  right,  that 
he  should  not  preach  such  doctrine ;  and  if  he  should  still  persist  in  hold- 
ing such  sentiments,  the  brethren  could  not  hold  him  as  a  teacher  or 
even  as  a  member.  He  should  be  admonished  to  search  the  Scriptures, 
which  are  able  to  make  him  wise  unto  salvation. 

Y.  M.  1858.  Art.  37.  How  is  it  considered,  when  one  brother 
preaches  that  there  is  no  baptism  of  the  Holy  Ghost  now,  but  that  it  is 
only  the  gift  of  the  Holy  Ghost  which  believers  receive,  while  another 
brother  prays  for  the  Lord  to  baptize  with  the  Holy  Ghost?  Ans.  We 
think  it  best  for  no  brother  to  preach  that  there  is  no  baptism  of  tho 
Holy  Ghost  now,  but  in  praying  we  should  pray  for  the  gift  of  the  Holy 
Ghost. 

Y.  M.  1859.  Art.  3.  How  is  it  considered,  if  a  minister  would  pub- 
licly teach  that  water  baptism  is  not  for  the  remission  of  sins,  but  that 
a  person  must  have  an  evidence  within  that  his  sins  are  pardoned  before 
he  is  a  fit  subject  for  baptism ;  and  also  would  difi"er  with  Wethren  in 
the  mode  of  electing  brethren  for  the  ministry;  and  likewise  claim 
that  all  members,  both  male  and  female,  have  a  right  to  admonish  and 
exhort?  Ans.  Considered,  that  it  is  not  according  to  Acts  2  : 38,  and 
22 : 16,  to  teach  that  a  person  must  have  an  evidence  within  that  his 
sins  are  pardoned  before  he  is  a  fit  subject  for  baptism,  and  that  we 
know  of  no  better  way  for  the  brethren  to  elect  their  ministers  than  that, 
which  has  been  practiced  heretofore.  And  concerning  members  ex- 
horting without  being  authorized  by  the  church,  we  think  they  should 
not  do  so  in  the  church  in  our  public  or  general  meetings,  according  to 
1  Cor.  14:33-35. 


DUTIES,  GENERAL,  OF  ALL  MEMBERS.  99 


DUTIES,  GENERAL,  OF  ALL  MEMBERS,  whether  official  or 
raivATE. 

Inasmuch  there  is  no  minute  of  our  yearly  meetings  extant,  specify 
ing  the  duties  of  members  generally,  we  copy  the  word  of  God. 

I.  Matt.  22  :37,  38;  Mark  13  :  29,  30,  "  The  Jirst  of  all  the  command- 
ments is,  Thou  shalt  love  the  Lord  thy  God  with  all  thy  heart,  and 
with  all  thy  soul,  and  with  all  thy  mind,  and  with  all  thy  strength." 
Luke  21  :  36,  "  Watch  ye,  therefore,  and  pray  always,  that  ye  may  be 
accounted  worthy  to  escape  all  these  things  that  shall  come  to  pass,  and 
to  stand  before  the  Son  of  man."  Phil.  4  :  G,  "  Be  careful  for  nothing, 
but  in  every  thing,  by  prayer  and  supplication,  with  thanksgiving,  let 
your  requests  be  made  known  unto  God."  1  Thess.  5 ;  17, 18,  Pray 
without  ceasing.  In  everything  give  thanks."  Eph.  5  : 20,  "  Giving 
thanks  always  for  all  things  unto  God  aad  the  Father,  in  the  name  of 
our  Lord  Jesus  Christ."  Matt.  4  :  10,  "Thou  shalt  worship  the  Lord 
thy  God,  and  him  only  shalt  thou  serve."  Matt.  6:6,  "  But  thou, 
when  thou  prayest,  enter  into  thy  closet,  and  when  thou  hast  shut  thy 
door,  pray  to  thy  Father  who  is  in  secret ;  and  thy  Father  who  sees  in 
secret  will  reward  thee  openly."  Heb.  1ft:  25,  "Not  forsaking  the 
tissembling  of  ourselves  together,  as  is  the  custom  of  some,  but  exhort- 
ing, and  so  much  the  more  as  ye  see  the  day  approaching."  Rev.  15  :4, 
"All  nations  shall  come  and  worship  before  thee." 

IL  Matt,  22:39,  xMark  12:31,  "And  the  sccovd  is  like  unto  it. 
Thou  shalt  love  thy  neighbor  as  thyself"  1  Pet.  4:8,  "  Above  all 
things,  have  fervent  charity  among  yourselves."  John  13:34,35,  "A 
new  commandment  I  give  unto  you,  That  ye  love  one  another;  as  I  have 
loved  you,  that  ye  also  love  one  another:  by  this  shall  all  men  know  that  ye 
are  my  disciples,  if  ye  have  love  one  to  another."  John  15:12,  "This 
is  my  commandment,  that  ye  love  one  another,  as  I  loved  you."  Heb. 
13:1,  "Let  brotherly  love  continue."  1  Pet.  1:21,  "See  that  ye  love 
one  another  from  the  heart  fervently."  1  John  4  :  20,  21;  Mark  9  :  50, 
"  Be  at  peace  with  one  another."  2  Cor.  13,  11,  "  Be  of  one  mind,  live 
in  peace."  1  Thess.  5  :  13,  James  5  :16i,  "  Pray  one  for  another."  Eph. 
6  :  18,  "  Praying  always,  for  all  saints."  1  Thess.  4  :  18,  "  Comfort  one 
another."  1  Thess.  5  :  11,  "  Edify  one  another."  Heb.  3  : 13,  "  Exhort 
one  another  daily."  Rom.  15:14,  "^rfwonisA  one  another."  Matt.  18  : 
15,  "  If  thy  brother  shall  trespass  against  thee,  go  and  tell  him  his  fault.' 
Luke  17  :3,  "If  thy  brother  trespass  against  thee,  rebuke  him."  Eph. 
4:2,  "Forbearing  one  another  in  love."  Eph.  4:32,  "  Forgive  one 
another."  Heb.  13  : 16,  "  To  do  good,  and  to  communicate,  forget  not." 
Matt.  5:44,  "Love  your  enemies."  Let  this  suffice  as  a  very  imper- 
fect sketch  of  Scripture  precepts  of  duty. 


100 


ELECTIONEERING  AND  ELECTIONS. 


ELECTIONEERING  AND  ELECTIONS  (POLITICAL). 

Y.  M.  1813.  Art.  2.  Further,  it  has  beea  considered  in  union  con- 
cerning electioneering,  namely,  giving  votes  for  officers  or  men  for  the 
assembly  or  congress,  in  order  to  elect  them  to  their  several  offices. 
Inasmuch  as  the  appearance  of  the  times  into  which  we  have  come  are 
grievous  (it  was  the  time  of  the  war  with  England),  and  inasmuch  as 
party  spirit  has  risen  so  high  in  the  kingdom  of  this  world,  that  mcUj 
and  even  the  heads  of  government,  are  among  themselves  at  variance, 
therefore  it  has  been  viewed  in  union,  that  it  would  be  much  better  if 
no  votes  were  given  in  at  elections  for  such  officers  (by  the  brethren): 
for  so  long  as  there  is  such  division  of  parties,  we  make  ourselves  sus- 
picious and  unpropitious  on  the  one  side,  on  whatever  side  we  may  vote. 
Thereby  every  one  that  desires  to  be  defenseless  (or  non-resistant)  may 
readily  see  what  might  be  best  (for  him  to  do).  Moreover,  is  (not  only) 
our  land  and  (but  also)  almost  all  empires  engaged  in  war  (in  Europe 
especially);  hence  it  was  considered  to  be  best  to  give  in  no  vote,  else 
we  might  perhaps  assist  in  electing  such  that  would  afterward  oppress 
us  with  war.  To  pray  diligently  for  our  government  we  believe  to  be 
our  duty,  and  to  call  upoH  the  Lord  we  think  will  be  most  acceptable. 

Y.  M.  1828.  Art.  3  Whether  brethren  may  go  to  the  elections '( 
It  is  the  opinion  of  most  of  the  brethren  that  we  should  keep  ourselves 
free  (clear)  of  them. 

Y.  M.  1835.  (Miami.)  Art.  7.  Concerning  going  to  elections  and 
serving  as  jurymen.  It  was  considered  in  both  cases,  that  brethren 
should  hold  themselves  loose  as  much  as  possible,  or  entirely,  which  is 
best.  Particularly,  no  brother  should  take  part  in  electioneering  at 
an  election,  which  is  deemed  very  hurtful,  and  should  not  be  among 
brethren,  &c. 

Y.  M.  1837.  Art.  7.  How  is  it  considered,  if  members  go  to  the 
public  election  and  vote,  or  even  previously  electioneer  for  the  candidates 
of  office  ?  It  is  the  advice  of  the  old  brethren  to  keep  ourselves  also  in 
this  respect  as  free  as  possible,  and  rather  not  go  to  the  election ;  and 
as  regards  electioneering,  it  is  tl*e  sense  of  the  brethren,  that  according 
to  the  word  no  brother  ought  to  interfere  (or  entangle  himself)  so  far 
with  the  offices  and  government  of  this  world. 

Y.  M.  1839.  Art.  5.  Whether  a  brother  may  give  his  house  for 
holding  a  (political)  election  in  it?  The  answer  was.  No;  it  should 
not  be. 

Y.  M.  1849.  Art.  33.  Is  it  safe  and  proper  for  the  humble  fol- 
lowers of  Jesus  to  go  to  the  elections,  and  take  an  active  part  in  the  po- 
litical affairs  of  the  country "/  Considered,  as  it  was  always  the  advice 
of  the  older  brethren,  and  as  the  anointing  (1  John  2  :  27)  will  teach 
every  sincere  follower  of  Jesus,  that  it  would  be  safest  in  regard  to 
political  elections  to  remain  .is  neutral  as  pcssible,  and  rather  than  go 


EMANCIPATION  OF  SLAVES. 


101 


to  the  election,  to  commit  the  matter  in  prayer  to  the  care  of  Him  who 
sotteth  up  and  removeth  rulers. 

Y.  M.  1853.  Art.  17.  Concerning  going  to  political  meetings  and 
elections.  Considered  best  not  to  attend  any  such  at  all,  inasmuch  the 
true  Christian  belongs  to  another  kingdom. 

Y.  M.  1863.  Art.  18.  Inasmuch  as  some  brethren  manifest  a  desire 
to  prohibit  brethren  from  voting  at  our  common  political  elections,  do 
not  the  brethren  in  yearly  council  see  it  the  best  to  make  no  change  dif- 
fering from  the  counsel  and  practice  of  our  ancient  brethren  in  these  days 
of  trouble  ?  In  the  present  crisis  we  recommend  that  brethren  abstain 
as  much  as  possible  from  attending  elections,  according  to  John  18 : 36 
2  Cor.  6  :  14-17. 

Y.  M.  1864.  Art.  1.  In  no  less  than  four  papers  the  question  is 
presented,  whether  it  is  right  and  proper  for  a  brother  to  go  to  or  tase 
part  in  political  elections,  it  being  specially  stated  that  it  had  caused 
hard  feelings  and  disunion  ?  Ans.  We  have  been  led  to  think  that  at 
all  times  it  would  be  best  and  most  consistent  with  our  profession,  and 
specially  most  proper  and  safe  in  the  present  critical  state  of  things,  to 
have  nothing  at  all  to  do  with  politics,  'and  entirely  to  abstain  from 
voting.    See  2  Cor.  6  : 14-17 ;  also  31in.  of  A.  M.  1 863,  Art.  18. 

ELECTIONS  FOR  OFFICERS  IN  CHURCH.    See  "  Clioice." 

EMANCIPATION  OF  SLAVES. 

Y.  M.  1782.  Concerning  the  unchristian  negro  slave  trade,  it  has 
been  unanimously  considered,  that  it  cannot  be  permitted  in  any  wise  by 
the  church,  that  a  member  should  or  could  purchase  negroes,  or  keep 
them  as  slaves.  But  concerning  brother  John  Van  L.  who  had  bought 
a  considerable  time  since  a  negro  wench,  and  the  same  has  given  birth 
already  during  that  time  to  four  children  by  fornication,  it  is  the  united 
and  cordial  counsel  of  the  brethren,  that  the  said  brother  L.  shall  let  the 
old  negro  wench  go  free  from  this  time  on,  and  shall  tell  her  that  she 
is  free.  But  if  she  will  not  leave  him,  after  he  has  given  her  liberty,  then 
he  may  enter  with  her  into  a  contract  for  her  wages.  But  this  setting 
free  or  emancipation  shall  be  done  before  some  brethren  as  witnesses  of 
the  transaction.  Concerning  the  children,  it  is  also  unitedly  considered, 
that  he  is  to  give  the  children  free  at  the  age  of  twenty-one  year.",  and 
is  to  have  them  schooled  and  provided  with  (food,)  raiment  and  bedding 
during  the  time,  as  it  is  just  and  proper  ;  and  when  they  are  twenty  one 
years  old,  he  is  to  give  them  a  free  (new)  dress.  Still  it  is  our  cordial 
desire  and  counsel,  that  if  the  old  negro  wench  would  not  like  to  go 
away,  he  (who  was  her  master)  should  use  all  diligence  to  prevent  such 
unchaste  life,  and  lay  it  before  her  earnestly,  and  if  she  would  be  free, 
to  give  her  her  free  papers,  &c. 

Y.  M.  1797.    (Virginia.)  It  was  considered  good  and  also  concluded 


102 


EMANCIPATION  OF  SLAVES. 


unanimously,  that  no  brother  or  sister  should  have  negroes  as  slaves,  and 
in  case  a  brother  or  sister  had  such,  he  (or  she)  has  to  set  them  free. 
And  in  case  a  person  is  drawn  by  the  grace  of  God,  who  has  negroes, 
and  desires  to  be  received  into  the  church,  then  it  is  to  be  laid  before 
him  (or  her)  before  being  received  by  baptism  into  the  church,  that  it 
is  th?  brotherly  and  united  counsel,  that  brethren  and  members  hav- 
ing negroes  for  slaves,  and  thinking  that  they  could  not  at  once  emanci- 
pate them,  may  hold  them  so  long  as  the  nearest  church  may  deem  that 
they  had  earned  the  money,  and  then  according  to  the  counsel  of  the 
chuTch  to  let  their  slaves  go  out  free  with  a  good  suit  of  wearing  apparel 
(frei  kleid)  as  is  given  to  a  white  serve.  And  if  they  (the  slaves) 
have  children,  they  shall  stay  with  the  brother  as  servants,  until  they 
are  twenty-five  years  old;  he  is  to  have  them  taught  reading  and  writing, 
and  bring  them  up  in  the  fear  of  the  Lord,  and  when  they  enter  upon 
their  (26)  twenty-sixth  year,  to  let  them  go  out  free  with  a  good  suit  of 
clothing  (frei  kleid).  Further  it  is  considered,  if  a  brother,  contrary 
to  this  conclusion,  would  purchase  negroes,  and  would  not  emancipate 
them,  he  would  have  to  be  considered  as  disobedient,  and  we  could  have 
no  fellowship  with  him  until  he  sets  them  free. 

Y.  M.  1812.  Art.  5.  Concerning  the  slave  trade  and  slaveholding, 
it  was  considered,  that  it  is  a  most  grievous  evil,  and  should  be  abolished 
as  soon  as  possible. 

Y.  M.  181o.  Art.  1.  With  regard  to  the  slave  trade  and  slavehold- 
ing, it  was  unanimously  considered,  that  it  is  wrong,  and  that  it  belongs 
to  the  iniquities  of  Babylon,  making  merchandise  of  souls  of  men  (Rev. 
18 : 13),  and  that  it  is  carried  on  by  the  spirit  of  this  world,  and  is  con- 
trary to  the  good  and  holy  Spirit  of  God,  by  whom  all  the  faithful  souls, 
dedicated  to  God,  are  ruled,  and  led  into  all  truth,  and  are  to  come  out 
according  to  the  counsel  of  God,  of  Babylon,  not  touching  the  unclean 
thing,  that  they  be  not  partakerr.  of  her  sins,  and  receive  not  of  her  plagues. 
Hence  it  is  unanimously  and  in  union  considered,  that  no  member, 
neither  brother  nor  sister,  shall  purchase  or  sill  negroes,  and  keep  none 
for  slaves;  members  should  also  with  all  diligence  restrain  their  children 
from  it,  as  far  as  it  is  possible,  while  they  are  yet  out  of  the  church. 
Further  it  was  concluded,  if  there  were  members  having  slaves,  or  per- 
sons who  wish  to  be  received  into  the  church,  and  have  slaves,  that  they 
might  hold  them  in  a  proper  way  so  long  as  the  church  near  which 
they  live  may  deem  it  necessary  for  the  slaves  to  earn  the  money  they 
had  cost,  and  then,  with  the  counsel  of  the  church,  they  are  to  be  set 
free,  with  a  good  suit  of  clothing;  and  if  there  are  any  who  have  not 
bought,  but  inherited  their  nagroes,  they  are  to  be  liberated  as  soon  as 
the  church  consider  it  right  and  proper.  And  if  members  have  negro 
children  under  their  care,  or  even  as  slaves,  they  shall  bring  them  up  in  an 
orderly  manner,  teach  them  also  to  read,  and  keep  them,  if  males,  to  the 
age  of  twenty-one  years,  and  if  females,  to  the  age  of  eighteen  years,  and 


EMANCIPATION  OF  SLAVES.  103 

• 

then,  with  the  counsel  of  the  church,  emancipate  them,  with  a  good  suit  of 
wearing  apparel.  Further  it  has  been  unanimously  concluded,  that  if 
members  having  negro  slaves,  will  not  set  them  free,  and  thus  oppose 
themselves  to  the  order  of  God  and  the  loving  counsel  of  the  old  breth- 
ren, who  are  indeed  servants  and  stewards  of  God,  and  even  the  united 
counsel  of  the  whole  yearly  meeting,  then  after  sufficient  admonition 
they  would  have  to  be  held  bound  (according  to  the  word).  We 
would  have  to  deny  such  members  the  breaking  of  the  bread  of  com- 
munion, the  holy  kiss  and  the  brotherly  counsel,  yet  according  to  the 
word  of  the  apostle  Paul  to  admonish  them  as  brethren  or  sisters. 

Y.  M.  1837.  Art.  10.  How  is  it  considered,  if  a  brother  buys  and 
keeps  slaves,  and  also  sells  them  again?  Considered,  that  it  could  in  no 
wise  be  justified  in  a  brother  according  to  the  gospel. 

Y.  M.  1853.  Art.  9.  Concerning  slavery.  How  shall  any  branch 
of  the  church  proceed  in  case  an  individual  wishes  to  become  a  membeY 
who  is  in  possession  of  a  slave  or  slaves,  and  the  law  of  the  State  in 
which  they  reside  is  such,  that  they  cannot  manumit  them  in  safety 
without  transporting  them  beyond  its  (the  State's)  limits,  and  as  we  are 
aware  that  the  several  States  where  slavery  does  not  exist  are  contem- 
plating and  passing  strenuous  laws  prohibiting  their  emigration  thither, 
&c.?  '  It  seems  indispensably  necessary  for  us  to  adopt  some  other  plan 
than  hitherto  practiced,  in  order  that  the  church  should  be  kept  clear 
from  the  evils  of  slavery,  and' that  such  persons  may  be  enabled  to  come 
into  Christ's  kingdom.  The  questions  involved  were  con.sidered  too  im- 
portant to  be  decided  upon  at  once,  and  therefore  (it  was)  concluded,  to 
intrust  this  matter  to  a  committee  to  report  thereon  as  soon  as  possible. 
The  committee  to  consist  of  the  following  brethren :  Joseph  Arnold  and 
B.  Moomaw,  of  Va.;  John  H.  Umstad,  Sam.  Lehman,  Isaac  Price  and 
David  Bosserman,  of  Pa.,  and  D.  P.  Sayler  and  Henry  Koontz,  of  Md. 
Art.  14.  How  is  it  considered  for  a  man  who  is  a  brother  to  purchase  a 
man  or  woman  upon  condition  that  such  slave  shall  be  free  or  emancipated 
after  serving  the  purchaser  a  certain  number  of  years,  agreed  upon  by 
the  slave  and  his  purchaser  without  consulting  the  church?  Considered, 
that  no  brother  should  do  so  without  the  counsel  of  the  church,  and  we 
believe  the  better  way  would  be  to  have  nothing  at  all  to  do  with  slavery 
in  any  shape  or  form  whatever. 

Y.  M.  185-1.  Art.  1.  Report  of  the  committee  appointed  last  year  on 
the  subject  of  slavery  (see  Min.  1853,  Art.  9).  The  question  having 
been,  How  shall  any  branch  of  the  church,  &c.?  (see  above).  Agreeably 
to  the  ninth  query  of  Y.  M.  1853,  concerning  slavery,  the  committee  ap- 
pointed to  report  on  the  same  have  had  this  subject  under  serious  con- 
sideration in  the  fear  of  the  Lord,  and  do  report  as  follows : 

First.  Under  no  circumstances  can  slavery  be  admitted  into  the  church. 

Secondly.  In  all  cases,  where  a  holder  of  a  slave  or  slaves  wishes  to 
become  a  member  in  the  church,  he  be  required  to  manumit  all  his  slaves 


104  EXCLUDING  MEMBERS. 

• 

before  baptism,  upon  tbe  following  conditions :  the  males  to  go  out  free 
at  the  age  of  twenty-one  years,  and  the  females  at  the  age  of  eighteen 
years.  All  those  over  and  above  these  ages  when  manumitted,  are  to  be 
paid  by  their  former  owner  such  a  sum,  cither  in  money  or  goods,  as  may 
be  judged  right  by  the  church  in  which  the  case  may  occur,  and  which 
is  considered  as  the  best  judge,  being  acquainted  with  all  the  circum- 
stances, as  a  compensation  lor  their  services  over  age.  This  will  enable 
the  manumitted  to  emigrate  to  a  land  of  liberty,  and  will  relieve  the  con- 
science of  the  liberator  from  the  burden  of  taking  with  him  to  the  bar  of 
God  the  wages  of  oppression.  This  report  was  adopted  after  a  lengthy 
discussion  by  the  meeting. 

Y.  M.  1857.  Art.  6.  As  the  subject  of  slavery  has  often  been  before 
the  annual  meeting,  and  as  it  has  always  been  considered  that  no  brother 
can,  according  to  the  gospel,  hold  a  fellow-creature  in  bondage,  to  which 
we  say,  Amen — what  then  is  to  be  done  with  brethren  who  do  not  ob- 
serve the  advice  given  by  the  yearly  meeting  in  this  or  any  other  respect? 
Aus.  That  such  churches  or  members  should  be  visited,  and  if  not  wil- 
ling to  liberate  their  slaves,  they  shall  be  dealt  witli  according  to  the 
gospel  manner  of  dealing  with  all  gross  transgressions. 

Y.  M.  1862.  Art.  15.  How  is  it  considered,  if  a  minister  defends 
and  justifies  slavery,  even  in  a  public  debate?  Ans.  It  is  utterly  wrong 
for  any  brother  to  do  so,  according  to  Matt.  7:12. 

Y.  M.  1863.  Art.  5.  What  should  be  done  with  a  brother  who  would 
preach  that  slavery  was  right  according  to  the  Scriptures,  and  cause  dis- 
cord among  the  brethren?  Inasmuch  as  the  brethren  always  believed, 
and  believe  yet,  that  slavery  is  a  great  evil,  and  contrary  to  the  doctrine 
of  Christ,  we  consider  it  utterly  wrong  for  a  brother  to  justify  slavery 
either  in  public  or  private,  and  that  he  should  be  admonished,  and  if 
obstinate  shall  be  dealt  with  according  to  Matt.  18. 

ERRONEOUS  DOCTRINES.    See  above,  ''Doctrine^.,  strange,"  dec. 

EXCLUDING  MEMBERS. 

Y.  M.  1848.  (Indiana.)  Art.  3.  How  is  it  considered,  when  a  part, 
say  a  minority  of  a  church,  disowns  the  other  part,  or  a  majority  of  the 
members,  without  taking  a  legal  or  scriptural  course,  and  without  giving 
a  legal  notice  to  the  body  of  the  church,  and  not  showing  or  informing 
the  disowned  members  wherein  they  transgressed  ?  The  difficulties  in 
this  case  occupied  the  greater  part  of  Monday  and  Tuesday,  and  lastly 
were  postponed  for  decision  until  Wednesday  morning.  See  Art.  12. 
Art.  12.  In  regard  to  the  third  query  or  the  difficulties  of  Bat'chelor's  Run 
church  with  brn.  Oyman  and  Patton  and  others,  the  brethren  in  general 
council  considered,  that  there  had  been  committed  errors  on  both  sides, 
in  consequence  of  which  many  members  on  both  sides  made  satisfactory 
acknowledgments  before  the  meeting,  and  it  was  concluded,  that  with 


EXCLUDING  MEMBERS. 


105 


such  all  that  is  past  should  be  forgiven  and  forgotten,  and  with  as  many 
as  may  yet  come  and  make  satisfaction,  and  that  they  all  should  be  re- 
ceived into  full  fellowship,  and  brother  David  Fisher  in  his  office  as 
speaker.  Furthermore,  this  meeting  considers  and  counsels,  that  brn. 
Oyman  and  Patton,  and  such  others  that  hold  yet  with  them,  should  have 
still  time  to  reflect,  and  should  they  come  also  in  a  reasonable  space  of 
time,  and  make  satisfactory  acknowledgment,  the  church  should  also  be 
willing  to  forgive  them.  But  if  they  should  persist  in  their  contrary 
course,  going  on  in  holding  meetings  in  opposition  to  the  church,  and 
even  become  railers  of  the  church,  there  would  be  no  other  way  than  to 
put  them  into  full  avoidance,  according  to  1  Cor.  5  :  11. 

Y.  M.  1852.  Art,  17.  How  are  churches  to  proceed  in  the  fojlowing 
case?  A  brother  being  cut  off  from  the  church  with  an  excluded  party, 
and  afterward  becomes  guilty  of  adultery.  Considered,  to  hold  him  as 
the  church  does  such  party.  See  1  Cor.  5;  13,  "But  them  that  are 
without,  God  judgeth." — Art.  19.  How  is  it  considered,  if  a  brother  is 
legally  expeHed  from  the  church,  and  afterward  is  taken  sick,  when  he 
calls  for  the  brethren  and  requests  of  them  to  be  anointed,  and  the  breth- 
ren do  anoint  him,  knowing  that  he  is  excluded  from  the  church  ?  Con- 
sidered, that  according  to  gospel  we  have  no  right  to  anoint  such  as  are 
not  in  fellowship  with  the  church.  The  word  (James  5  : 13,  ff.)  goes 
only  to  the  faithful. 

Y.  M.  1859.  Art.  29.  Can  a  minister  who  is  not  ordained,  with  the 
counsel  of  the  church,  expel  a  member,  or  must  there  be  an  ordrfined 
elder  present?  Ans.  It  is  hot  necessary  for  an  ordained  elder  to  be 
present,  if  the  member  to  be  expelled  is  a  private  member. 

y.  M.  1862.  Art.  40.  Has  a  church  a  right  to  exclude  a  member 
before  informing  him  of  the  charge  they  have  against  him ;  and  if  not, 
what  course  should  a  member  pursue,  that  has  been  disowned  that  way  ? 
Ans.  The  church  has  no  right  to  do  so  without  duly  notifying  him,  and 
if  they  do  so,  he  is  entitled  to  a  rehearing,  with  the  assistance  of  elders 
from  other  churches. — Art.  45.  Is  it  in  accordance  with  the  gospel  for 
the  standing  committee  of  the  yearly  meeting  to  send  a  committee  into 
a  church,  if  desired  by  such  that  are  expelled  from  the  church  according 
to  Matt.  18,  the  church  having  no  knowledge  of  it?  Ans.  No;  but  the 
church  which  has  expelled  him  should  call  a  committee,  if  the  expelled 
member  requests  it. — Art.  4t).  Is  it  according  to  the  word  of  God,  for 
such  persons  as  are  excommunicated  from  the  church  council,  the  salu- 
tation, and  the  communion,  according  to  Matt.  18,  to  come  before  the 
committee,  and  can  their  complaints  against  members  be  received  as  evi- 
dence? Ans.  No. — Art.  47.  How  is  it  considered,  when  two  members 
of  the  church,  a  visiting  brother  and  his  wife,  see  another  visiting  broth- 
er intoxicated  j  afterward  these  two  brothers  visit  the  church  and  com- 
mune together,  and  some  two  mouths  afterward,  the  first  brother  named 
and  a  private  brother  saw  the  same  brother  again,  as  they  thought,  with 


106         EXECUTORSHIP— FAR  WEST  BRETHREN. 


too  much  liquor.  Still  there  is  no  complaint  made  to  the  church  until 
some  six  or  seven  months  after  the  first  transgression,  though  there  have 
been  two  or  three  church  meetings  held  in  the  time.  Then  the  first 
brother  named  lays  in  a  complaint.  What  is  now  the  duty  of  the  church 
in  this  and  like  cases?  Ans.  We  consider  both  parties  are  in  fault,  and 
they  should  be  dealt  with  according  to  (the  word).  Matt.  18. — Art.  49. 
Should  the  hand  be  withheld  or  ofi"ered  as  connected  with  the  admoni- 
tion, in  admonishing  a  brother?  Ans.  We  consider  that  the  right  hand 
of  friendship  may  be  offered,  supposing  it  to  be  included  in  the  admoni. 
tion.  (The  question  is  no(;  very  explicit,  but  was  answered  probably 
under  the  supposition  that  the  question  was  referring  to  an  excommuni- 
cated member.) — Art.  56.  Is  the  testimony  of  one  witness  sufficient  au- 
thority to  expel  a  member  under  any  circumstances,  when  the  accused 
denies  and  objects  to  the  testimony?  Ans.  One  witness  is  not  sufficient 
in  general,  but  we  will  not  say  that  under  no  circumstances  one  is  not 
sufficient. 

EXCOMMUNICATION.    See  "  Avoidance,"  &c. 
EXECUTORSHIP. 

Y.  M.  1S21.  Art.  2.  Whether  an  ordained  or  private  brother  may 
serve  as  executor,  where  he  knows  beforehand  that  the  law  must  be  en- 
forced, has  been  likewise  considered,  that  it  should  not  be  according 
to  the  gospel  doctrine.  But  inasmuch  as  many  brethren  are  in  such  a 
position,  the  counsel  is,  to  have  patience  with  them,  until  they  can  get 
through  with  it,  yet  so  as  not  to  break  the  bread  of  communion  with 
them.  Since,  however,  an  executorship  is  very  difficult  for  brethren,  it 
was  deemed  necessary  to  adopt  measures  to  obviate  or  lessen  the  difficul- 
ties. And  inasmuch  as  every  parent  (or  other  person  of  sound  mind)  has 
a  right  to  make  a  will  according'to  his  own  pleasure  without  being  inter- 
fered with  by  the  authorities,  to  divide  and  distribute  his  property,  and 
also  to  select  his  executors,  and  to  order  them  what  they  are  to  do,  and 
how  to  do  it  (the  testator  may  insert  in  his  will  the  following  clause), 
namely:  "  I  nominate  and  appoint  A.  B.  to  be  sole  executor  of  my  estate, 
to  settle,  pay  ofl"  and  collect,  ice,  as  far  as  the  rules  of  our  church  and 
the  gospel  will  admit  of,"  &c. 

Y.  M.  1834.  Art.  8.  How  is  it  considered,  if  a  brother,  being  a  min- 
ister, is,  as  executor  of  an  estate,  obliged  to  put  the  law  in  force?  Con- 
sidered, he  should  do  nothing  without  the  counsel  of  the  church. 

FAR  WEST  BRETHREN. 

Y.  M.  1850.  Art.  25.  There  is  a  body  of  people  or  brethren  in  the 
far  West,  whose  doctrine  and  practice  is  somewhat  difTerent  from  ours. 
Some  of  our  brethren  live  near  or  almost  among  them.  Now  the  ques- 
tion arises,  are  the  brethren  privileged,  according  to  the  gospel,  to  hold 


FAR  WEST  BRETHREN. 


107 


communion  with  tlicm  under  existing  circumstances?  Considered,  that 
according  to  the  gospel  and  the  constant  practice  of  the  church,  it  would 
not  be  advisable  for  brethren  to  commune  with  them  until  a  union  is 
effected,  and  they  are  agreed  to  practice  according  to  the  ancient  order 
of  the  church,  1  Cor.  4:17. 

Y.  M.  1852.  Art.  1.  Proceedings  of  a  council  meeting,  held  Nov. 
22,  1851,  in  Adams  county,  Illinois,  by  the  brethren  known  as  the  West- 
ern brethren,  with  propositions  for  a  re-union  with  the  body  of  our  broth- 
erhood, represented  in  this  meeting.  After  the  differences  having  been 
stated,  and  considerable  conversation  had  on  the  subject,  it  was  finally 
concluded,  that  this  meeting  does  not  feel  satisfied,  how  a  full  and  true 
union  can  be  obtained  on  the  propositions  made  by  the  Western  brethren, 
and  that  therefore  th's  matter  should  be  postponed  until  the  dear 
brethren  in  the  West  become  better  acquainted  with  the  grounds  of  our 
practice,  and  meanwhile  we  should  exercise  charity  and  Christian  love 
toward  them. — Art.  2.  A  letter  from  Jefferson  county,  Iowa,  referring 
to  the  differences  existing  between  the  brethren  called  the  Western 
brethren,  and  those  of  our  brethren  settled  around  and  ajiiong  them  from 
the  East,  and  wishing  to  be  guided  in  their  intercourse  with  them  by  the 
council  of  this  meeting.  Considered,  and  answered  by  the  foregoing 
decision. 

Y.  M.  1855.  Art  29.  Request  for  a  committee  to  (go  to)  Illinois  to 
confer  with  the  Far  Western  brethren  or  a  committee  of  them,  to  investi- 
gate the  differences  in  doctrine  and  practice  existing  between  them  and 
us,  and  report  to  next  annual  meeting.  Granted,  and  brother  A.  Mass, 
Christian  Long,  John  Metzger,  Samuel  Lehman,  James  H.  Tracey, 
David  Hardman,  John  Bowman,  Daniel  Fry,  D.  P.  Sayler,  John  H. 
Umstad  and  James  Quinter,  appointed  for  this  business. 

Y.  M.  185G.  Art.  14.  The  committee  appointed  last  annual  meeting 
to  visit  and  confer  with  the  Far  Western  brethren  or  a  committee  of  them, 
to  investigate  the  differences  in  doctrine  and  practice  existing  between 
them  and  us,  submitted  the  following 

REPORT. 

May  8,  1856.  We,  the  brethren  who  constitute  the  committee  appoint- 
ed by  the  German  Baptist  church  at  our  last  annual  meeting  to  visit  the 
Western  brethren  (who  recognize  brother  Wolfe,  of  Illinois,  as  their  bish- 
op), by  the  grace  and  favor  of  God,  were  permitted  to  meet  at  their  meeting 
house,  where  we  were  received  on  the  most  friendly  and  Christianlike 
terms,  and  after  different  queries  were  proposed  for  our  deliberation,  the 
three  (or  four)  following  being  considered  the  most  important,  we  pro- 
ceeded to  make  our  report  accordingly  as  follows. 

1.  The  question  concerning  the  reality  of  a  devil  (which  seeras  to  have 
been  doubted  by  some  of  them)  was  considered,  and  after  comparing 
opinions  and  sentiments  on  the  subject  of  the  reality  of  such  a  being  and 


108 


FAR  WEST  BRETHREN. 


his  nature,  we  agreed  upon  the  following  view,  that  the  Scriptures  recog- 
nize a  devil  or  an  evil  spirit,  that  manifests  itself  in  the  flesh. 

2.  On  the  doctrine  of  universal  salvation,  which  denies  punishment 
hereafter  (a  doctrine  which  never  obtained  foothold  in  our  brotherhood, 
and  while  a  good  many  of  our  ancient  faithful  brethren  may  have  held 
the  doctrine  of  restoration,  and  many  of  our  dearly  beloved  brethren 
may  still  hold  it,  the  preaching  of  such  doctrine  was,  as  far  as  our  infor- 
mation extends,  never  countenanced  in  our  church),  we  cordially  agreed 
with  brother  Wolfe,  "  that  all  men  shall  receive  hereafter  according  to 
the  deeih  done  in  the  hodjj,  whether  they  he  good  or  had."* 

3.  On  the  subject  of  feet-washing,  brother  Wolfe  is  firm  in  the  opinion 
that  one  person  should  both  wash  and  wipe  the  feet  of  a  number  of  breth- 
ren (or  among  the  female  part  of  the  congregation,  one  sister  the  feet  of 
several  sisters),  and  then  another,  and  so  on,  until  all  are  washed;  but 
he  is  willing  to  conform  to  the  practice  of  the  brethren  in  general  when 
in  communion  meeting  with  them,  and  begs  for  forbearance  on  the  part 
of  the  brethren  in  general  until  they  shall  all  come  to  see  alike. 

4.  Brother  Wolfe  is  likewise  strongly  of  the  opinion,  that  no  time 
should  be  spent  between  the  eating  of  the  supper  and  the  breaking  of 
the  bread  in  the  communion,  but  that  the  whole  ceremony  should  ,  be 
prosecuted  without  intermission  or  delay. 

It  is  the  sincere  desire  of  brother  Wolfe,  that  however  these  sentiments 
may  clash  with  the  general  practice  of  the  brethren,  they  may  not  be 
considered  a  sufficient  cause  why  they  should  not  be  received  in  com- 
munion and  fellowship  with  the  brethren,  with  which  views  we,  the  com- 
mittee, unanimously  agree,  and  present  this  our  report  to  the  brethren  in 
general  council  met,  for  their  deliberation  and  concurrence.  Signed  by 
David  Hardman,  J.  H.  Umstad,  J.  H.  Tracey,  A.  Mass.,  John  Metzger, 
S.  Lehman,  C.  Long.  (Thus  it  was  entered  upon  the  minutes  without 
note  or  comment.) 

Y.  M.  1859.  Art.  3.5.  Several  communications  were  sent  to  this  an- 
nual meeting  from  the  brethren  hitherto  distinguished  as  Western  breth- 
ren. From  these  communications  we  shall  give  some  extracts,  as  we  have 
not  room  upon  the  minutes  to  give  them  entire. 

*  It  is  somewhat  singular,  that  this  report  is  so  worded,  that  by  it  the  fact 
cannot  be  ascertained  on  which  side  the  erior  has  been  entertained,  and  which 
party  stood  up  for  the  truth,  as  the  Scriptures  say.  Indeed  it  would  appear 
rather  by  the  statement  above,  as  if  our  committee  had  been  in  favor  of  Universal- 
ism  (on  the  shady  side  of  the  truth),  and  finally  had  to  agree  with  brother  Wolfe 
in  the  express  declaration  of  inspired  light  and  truth.  Now  out  of  love  to  the 
truth,  and  to  the  church  that  has  always  professed  to  abide  by  the  sure  word  of 
truth,  and  out  of  love  to  the  breibren  forming  that  cemuiittee,  who  would  cer- 
tainly not  wish  to  leave  their  report  to  posterity  open  to  misapprehension,  also 
1,0  less  out  of  love  to  those  Western  brethren  who  have  so  nobly  come  forward 
to  promote  the  cause  of  union  among  us,  we  must  merely  state,  that  the  impres- 
sion among  our  brethren,  of  the  Western  brethren  holding  and  preaching  Uni- 
versalist  doctrine  and  denying  future  punishment,  was  one  of  the  causes  that 
their  re-uniou  with  us  was  somewhat  retarded. 


FASHIONABLE  GARMENTS. 


109 


"  Beloved  brethren  :  We,  the  brethren  in  Adams  county,  Illinois,  met 
together  in  council,  to  take  into  consideration  the  course  we  had  best 
adopt  in  respect  to  the  yearly  meeting.  On  account  of  the  great  dis- 
tance we  are  from  the  place  of  meeting,  and  none  of  us  being  in  a  situa- 
tion suitable  to  take  up  such  a  journey,  we  have  concluded  to  send  you 
these  lines,  to  inform  you  that  after  we  received  the  minutes  of  last  con- 
ference, held  in  Indiana,  we  called  a  church  council,  and  we  concluded 
for  the  sake  of  union  in  the  brotherhood  to  adopt  the  minutes  of  the  last 
Y.  M.,  and  we  intend  to  carry  them  out  as  near  as  circumstances  will  ad- 
mit of.  .  .  .  We  further  state,  that  we  are  willing  to  counsel  and  be 
counseled  by  the  Y.  M."  Signed  by  elder  George  Wolfe  and  others,  by 
order  of  the  church. 

The  following  extract  is  from  a  letter  from  Sugar  Creek  church,  San- 
gamon county,  111.:  "  We  have  unanimously  agreed  to  be  fully  united 
with  our  beloved  elder  brethren,  to  counsel  and  be  counseled.  And  wc 
have  put  in  practice  the  order  of  receiving  and  baptizing  members,  non- 
swearing,  and  non-conformity  to  the  world,"  Signed  by  elder  Isham 
Gibson  and  others,  by  order  of  the  church. 

From  the  brethren  in  Hurricane  Creek  district.  Bond  county.  111,: 
"  Dear  brethren  in  the  Lord  :  Considering  your  love  and  care  for  us  as 
manifested  by  your  kind  forbearance  and  long-suffering  to  usward,  we 
in  love  to  you  and  all  saints,  thought  it  good  to  send  to  you  this  epistle, 
and  also  brother  Daniel  B.  Sturgis,  delegate  from  this  district,  witness- 
ing that  we  desire  full  fellowship  and  union.  And  we  unanimously 
agree  to  be  counseled  by  the  brethren,  and  submit  to  all  the  decisions  of 
our  beloved  brethren  in  conference.  We  believe  the  best  good  of  all  is 
maintained  by  a  full  subjection  to  the  decisions  of  the  yearly  meetings 
published  in  the  minutes."  Signed  by  Daniel  B.  Sturgis  and  others, 
by  order  of  the  church. 

The  following  is  the  expression  of  this  annual  meeting  upon  the  sub- 
ject referred  to  in  the  above  communications  : 

"  Whereas,  it  is  known  that  what  have  been  called  the  Western  breth- 
ren have  not  heretofore  been  in  perfect  union  with  our  churches  in  ob- 
serving the  ordinances  and  regulations  in  the  house  of  God;  and,  where- 
as, a  number  of  communications  have  come  before  this  .council  meeting 
from  said  brethren,  expressing  a  strong  desfre  to  be  in  full  fellowship 
with  our  brotherh'ood,  and  promising  to  submit  to  and  to  be  governed 
by  the  rules  by  which  we  think  the  house  of  God  should  be  governed, 
therefore,  considered,  that  we  have  cause  to  thank  God  that  the  efforts 
made  to  bring  about  a  union  have  been  so  successful,  and  we  are  now 
happy  to  recognize  them  as  being  in  full  fellowship  with  us." 

FASHIONABLE  GARMENTS,  &c. 

Y.  M.  1804.  Art.  8.  Concerning  the  evil  which  grieves  God  and 
angels  in  heaven,  and  also  the  faithful  souls  on  earth,  namely,  the  new 
fashions  which  are  in  vogue  in  the  world,  and  also  here  and  there  are 


110 


FASHIONABLE  GARMENTS. 


believers  who  gratify  too  much  the  lust  of  the  eye  (Num.  15:39),  and 
confoi-ming  therein  themselves  to  the  world,  and  especially  our  youth  is 
corrupting  itself  herein  so  much,  that  the  Lord  has  almost  cause  to  com- 
plain, that  all  flesh  has  corrupted  its  way;  therefore  it  has  been  unani- 
mously deemed  good,  that  the  bishops  and  ministers,  as  also  all  fathers 
and  mothers  of  families,  should  use  all  diligence  to  counteract  such 
things,  that  they  might  spread  no  farther,  but  rather  be  put  out  of  the 
way;  especially  when  persons  desire  to  be  received  (in  the  church),  it 
should  be  laid  before  them,  that  such  things  are  contrary  to  the  whole- 
some doctrine,  and  that  it  is  their  duty  to  deny  themselves,  and  when 
they  are  willing  to  lay  them  aside,  then  they  may  be  baptized  in  hope, 
that  they  will  permit  themselves  further  instructed,  &c.  * 
Y.  M.  1822.  Art.  6.  How  is  it  considered,  when  members  will  not 
receive  the  loving  counsel  of  the  brethren  on  account  of  high  fashions  of 
the  world,  which  had  been  considered  for  the  third  time  in  the  big  meet- 
ing, that  if  a  member  had  been  admonished  in  love  once  and  again  (with- 
out effect),  we  could  not  break  bread  with  them.  But  now  at  this  meet- 
ing it  was  considered,  that  if  they  would  not  accept  the  loving  counsel, 
we  could  not  have  full  fellowship  with  such  members  according  to  the 
gospel.  Also  such  who  permit  or  approve  the  high  fashions  in  their  chil- 
dren, who  are  still  under  their  control,  especially  housekeepers  in  the 
church,  who  should  be  examples  of  the  flock  (could  not  be  fellowshipped 
in  this). 

Y.  M.  1834.  Art.  11.  Concerning  high  fashions  and  conformity  to 
the  world.    Considered,  a  great  evil  in  many  respects. 

Y.  M.  1840.  Art.  7.  About  the  more  and  more  increasing  evil,  that 
members  conform  so  much  to  the  world  in  building,  house-furniture, 
raiment,  &c.,  and  even  to  have  a  string  of  bells  upon  their  horses  at 
sleighing.  Considered,  that  all  the  brethren  and  members,  and  especially 
teachers  (ministers),  ought  to  oppose  and  labor  against  this  growing  evil, 
and  to  avoid  the  tinkling  of  bells  as  improper  for  brethren. 

Y.  M.  1846.  Art.  10.  About  pride  in  its  various  forms,  which  is 
creeping  into  the  church,  it  is  thought  highly  necessary  that  the  yearly 
meeting  instruct  and  urge  it  upon  all  the  overseers  of  the  churches,  to 
see  especially  to  that  matter,  and  protest  strongly  against  all  manner  of 
superfluity  and  vanity,  suot  as  building  fine  houses,  and  having  paintings, 
carpetings  and  costly  furniture,  &c.,  together  with  the  adorning,  of  the 
body  too  much  after  the  fashion  of  the  world.  We  believe  that  we  should 
deny  ourselves  and  abstain  from  these  things,  especially  the  laborers  in 
the  word,  who  are  called  to  be  examples  of  the  flock. 

Y.  M.  1847.  Art.  9.  How  is  it  considered,  if  a  brother  or  a  sister 
should  have  two  suits  of  clothes,  one  of  them  plain  to  go  to  meeting  in, 
and  one  after  the  fashions  of  the  world  to  go  to  other  gatherings  in  ? 
Considered  by  the  brethren  present,  that  it  is  very  unbecoming  for  mem- 
bers to  do  so,  and  that  it  would  be  the  duty  of  the  teachers  faithfully  to 


FASHIONABLE  GARMENTS. 


Ill 


admonish  such  brethren  and  sisters,  again  and  again,  if  necessary,  not  to 
conform  to  the  world  in  their  dress  and  habits,  as  the  apostles  also  have 
warned  us.   See  Rom.  12:1,2;  1  Tim.  2  :  9 ;  1  Pet.  3  :  3,  4. 

Y.  M.  1849.  Art.  3.  Can  it  be  allowed  for  brethren  to  wear  fur  or 
cloth  caps,  and  sisters  to  wear  trimmed  straw  or  leghorn  bonnets?  Con- 
sidered to  be  inconsistent  with  the  word  of  God,  and  therefore  it  ought 
not  to  be. 

Y.  M.  1858.  Art.  6.  How  are  we  to  proceed  with  members  that  come  to 
our  love-feasts  from  other  congregations,  and  who  when  they  leave  home 
are  dressed  after  the  gay  fashions  of  the  world,  and  during  the  day  change 
their  dress  several  times,  and  put  on  in  the  evening  a  plainer  dress  to  go 
to  the  communion  table  ?  Is  it  enough  simply  to  admonish  such  members, 
or  should  the  church  in  which  they  live  be  informed  ?  And  must  we  in- 
deed commune  with  such  members,  when  some  of  the  members  in  the  church 
are  much  grieved  by  their  conduct  ?  Considered,  that  it  is  wrong  for  mem- 
bers to  do  so,  but  they  should  not  be  debarred  from  the  privilege  of  com- 
muning until  the  brethren  of  the  district  in  which  they  live  have  been  in- 
formed, and  until  they  have  been  reproved,  and  afterward  continue  diso- 
bedient. (A  new  question  might  arise  from  the  above  questions,  which 
should  be  deeply  considered  according  to  the  word  of  God,  namely  :  Can 
faithful  and  earnest  members,  who  are  grieved^it  such  frivolous  conduct  as 
stated  in  the  first  question,  having  seen  and  noticed  it  during  the  day  and 
before  the  communion,  sit  down  in  the  evening  at  the  Lord's  table,  and  at 
the  time  of  self-examination  see  such  members  at  the  same  table;  can  those 
faithful  members  then  say  to  themselves,  that  they  have  done  their  duty 
toward  these  failing  members,  without  having  given  them  a  note  of  warn- 
ing? Perhaps  you  think  they  are  in  danger  of  eating  and  drinking  of 
the  sacred  emblems  of  a  Saviour's  dying  love  unworthily,  and  still  you 
do  nothing  to  prevent  it.) 

Y,  M.  1861.  Art.  3.  Inasmuch  as  the  brethren  have  decided  in  con- 
ference, that  members  who  would  not  conform  to  the  order  in  dress  as 
generally  practiced  by  the  oM  brethren  and  sisters,  that  they  could  not 
have  the  privilege  to  the  communion;  but  as  this  does  not  restrain  them 
into  the  order,  we  wish  to  know  whether  the  church  has  the  right  to  deal 
with  them  as  ofi"enders,  when  they  will  not  conform  in  dress  or  to  wearing 
caps,  and  leave  off  wearing  hoops  ?  Considered,  that  such  members 
should  be  admonished,  and  that  warmly  too,  to  lay  aside  all  superfluities, 
and  conform  to  the  order  of  the  church;  otherwise  they  must  and  will 
be  regarded  as  disobedient  members.    See  Rom.  12. 

Y.  M.  1862.  Art.  34.  Can  this  annual  meeting  allow  brethren,  and 
especially  the  bishops  and  ministering  brethren,  to  suffer  their  children 
while  under  their  control,  to  follow  all  the  foolish  fashions  of  this  world, 
such  aS  wearing  of  hoops,  and  unnecessary  ornaments  of  the  body  ?  Ans. 
We  consider  such  things  should  not  be  tolerated  by  the  brethren  where 
they  cau  reasonably  be  prevented. 


112 


FASHIONALLE  GARMENTS. 


Y.  M.  1863.  Art.  3.  How  are  we  to  deal  with  sisters  wearing  hoops  ? 
They  should  he  admonished  once  and  again,  and  if  they  will  not  heed  the 
admonition,  they  should  be  dealt  with  according  to  Matt.  18.  See  Min. 
1861,  Art.  3. 

Y.  M.  1864.  Art.  7.  When  the  apostles  prohibit  the  wearing  of  gold 
and  pearls,  1  Tim.  2:9,1  Pet.  3  :  3,  are  gold  watches  to  be  included  ? 
Ans.  As  the  carrying  of  gold  watches  may,  and  is  likely  to  lead  to  pride, 
we  think  it  advisable  not  to  wear  them. — Art.  8.  How  is  it  considered 
by  the  brethren  in  yearly  council  assembled,  in  relation  to  the  members 
who  do  not  conform  to  the  order  of  the  brethren  in  the  wearing  of  apparel, 
and  in  the  wearing  of  their  hair,  but  follow  the  fashions  of  the  world  ? 
Ans.  We  think  that  the  ministering  brethren  should  heartily  admonish, 
and  urge  the  members  to  conform  to  the  order  of  the  brethren,  and  set 
them  a  good  example,  and  if  those  who  are  admonished  again  and  again, 
and  that  by  the  church  too  as  well  as  by  the  ministers,  will  not  hear,  the 
word  of  God  directs  us  what  to  do  with  them.  Matt.  ch.  18th. — Art.  10. 
Is  it  considered  right  according  to  the  gospel  for  a  minister  to  wear  a 
soldier's  overcoat  when  in  the  pulpit,  or  at  other  times ;  and  if  it  is  not, 
how  is  such  a  brother  to  be  dealt  with,  if  he  should  continue  to  wear  it 
after  being  admonished  ?  Ans.  It  is  considered  not  advisable  for  any 
brother,  whether  a  ministei^r  private  member,  to  wear  any  military  cloth- 
ing; and  if  he  is  admonished,  and  still  persists  in  being  disobedient,  he 
should  be  dealt  with  according  to  the  18th  chapter  of  Matthew. 

Y.  M.  1866.  Art.  27.  Inasmuch  as  pride  and  an  inclination  to  fol- 
low the  fashions  of  the  world  are  stiil  increasing  among  us,  in  wearing 
fine  apparel,  frock  and  sack  coats,  dusters,  shawls,  &c.,  with  the  hair 
parted  off  to  one  side,  or  shingled  and  roached,  mustaches,  &c.,  the  sisters 
also  wearing  fine  apparel,  going  without  caps,  wearing  hoops,  hats,  veils, 
overcoats,  jewelry,  &c.,  and  as  admonition  in  some  cases  has  not  effected 
anything,  cannot  this  yearly  meeting  propose  some  plan  by  which  this 
growing  evil  may  be  arrested  ?  Ans.  We  think  members  of  the  church 
conforming  to  the  fashions  of  the  world  as  above  stated,  should  be  ad- 
mon^hed  again  and  again,  and  if  they  will  not  hear  the  church,  the 
Saviour  has  given  directions  in  Matt.  18,  how  to  deal  with  them  — Art. 
47.  The  following  resolution  was  proposed  to  the  annual  meeting  by  a 
district  meeting,  with  a  request  that  it  be  adopted :  Eesolved  by 
this  annual  meeting,  that  the  churches  throughout  the  brotherhood 
enforce  plainness  of  dress,  and  a  plain  manner  of  wearing  the  hair 
and  beard,  upon  the  preachers  and  officers  of  the  churches.  By  plain- 
ness of  dress  we  mean  the  common  order  of  giving  shape  to  dress 
as  practiced  by  the  old  brethren  and  sisters  generally,  and  by  plain- 
ness of  hair  we  mean  the  hair  parted  on  the  top  of  the  head,  or  all 
combed  back  in  a  plain  manner,  or  combed  straight  down  all  around  the 
lead,  and  not  having  the  hair  and  beard  trimmed  according  to  the 
custom  of  the  world.    Con.sidered,  that  the  annual  meeting  unanimously 


FAST  DAYS— FEET  WASHING. 


113 


adopt  this  resolution,  according  to  Rom  12:2;  1  Pet.  1:14,  1  John  2  : 
15  IG;  and  that  all  preachers  and  officers  that  follow  the  fashions  of  the 
woild  in  the  foregoing  particulars,  violate  the  order  of  the  gospel  by 
doing  so.  and  render  themselves  liable  to  be  brought  under  the  council 
of  the  church. 

FAST  DAYS. 

Y.  M.  1850.  Art.  42.  Is  it  consistent  with  the  gospel  for  the  breth- 
ren to  recommend  to  the  churches  a  day  of  fasting  to  be  observed  annu- 
ally, and  to  have  it  published  in  the  minutes  of  the  annual  meeting/ 
Considered,  inasmuch  as  the  gospel  teaches  us  to  fast  and  pray,  to  always 
pray,  and  never  faint ;  and  the  great  Teacher  says  a  certain  species  of 
evil  spirits  cannot  be  cast  out  but  by  fasting  and  prayer;  we  hope  that 
every  Christian  shepherd  will  teach  his  flock  to  pray  and  fast  often- 
cr  than  once  a  year,  as  we  do  not  know  the  time  when  he  that  goeth 
about  as  a  roaring  lion  may  tempt  or  deceive  us.  (The  gospel  does  not 
appoint  special  times  for  meeting;  but  if  we  would  not  set  a  certain  time, 
day  and  hour  for  meeting,  how  could  the  children  of  God  meet  at  all  ? 
So  if  the  perilous  times  into  which  we  have  come  seem  to  require  that 
al'  the  children  of  God  everwhere  should  unite  in  prayer  and  fasting, 
how  could  it  be  done  with  one  accord  and  at  the  same  time,  unless  the 
time  is  appointed  and  made  known  beforehand  ?  Should  the  example  of 
the  king  and  people  of  Nineveh,  and  its  gracious  answer  by  God,  have 
been  in  vain  recorded  for  our  learning  ?  See  Jonah  3  :  G-lU.) 

Y.  M.  1853.  Art.  20.  Whether  brethren  should  observe  days  of  list- 
ing appointed  by  the  President  of  the  United  States,  or  by  the  Govern- 
ors of  the  respective  States  in  which  we  live  ?  Considered,  that  brethren 
should  pray  always  and  not  faiut,  and  also  to  fast  as  often  as  practicable. 
But  considering  Ilom.  13  :  1-7,  and  also  14  :  5,  6,  it  shall  be  left  optional 
with  the  churches  and  members  to  observe  such  days  or  not,  as  they  are 
"  fully  persuaded  in  their  own  minds."  (When  the  Lord  said  by  the 
prophet  to  his  people  Israel,  "  Seek  the  peace  of  the  city  whither  I  have 
cau.^ed  you  to  be  carried  away  captives,  and  pray  unto  the  Lord  ior  it :  for 
in  the  peace  thereof  shall  ye  have  peace,"  Jer.  29  :  7,  it  would  certainly 
be  no  offense  to  God  now  to  unite  with  the  people  generally  in  fasting 
and  pra_,er  for  our  country.) 

FEASTING  AT  FUNERALS.    See  "Funerals." 

FEET-WASHING. 

Y.  M.  1812.    Art.  2.  Concerning  _/l•e^wos7t<n^/,  inasmuch  as  it  has 
happened  sometimes  that  members  are  permitted  to  have  their  feet  wa.'ihed 
by  other  denominations,  who  also  practice  feet-washing  at  their  breaking 
of  bread,  yet  not  quite  according  to  the  word  ;is  we  can  understand  it, 
8 


114 


FEET  WASnnVG. 


it  is  considered  advisable  tbat  it  should  not  be  proper  to  take  part  in 
such  imperfect  exercises,  &c. 

Y.  M.  1822.  (Miami.)  Art.  3.  Whether  there  should  be  something 
of  the  supper  on  the  table  at  feet  ioashin(j,  it  was  the  unanimous  agree- 
ment in  the  council  of  the  great  meeting,  that  it  should  not  be. 

Y.  M.  1833.  Art.  5.  Whether  the  supper  must  be  on  the  table  at 
feet-ivahhing  ?    Answered  as  before. 

Y.  M.  1841.  Art.  2.  Whether  the  brethren  practice  feet-washing 
strictly  according  to  the  gospel?  Considered,  after  much  conversation 
and  reflection,  that  feet-washing  as  practiced  hitherto  by  the  brethren  is 
according  to  the  word,  and  that  the  mode  as  far  as  we  could  learn  until 
now,  could  in  nowise  be  improved. 

Y.  M.  1845.  (Virginia.)  Art.  12.  About  practicing  feet-washing 
more  according  to  the  example  of  Christ,  it  was  considered  as  in  1841, 
that  our  practice  hitherto  was  according  to  the  word,  and  that  we  could 
not  improve  it. 

Y.  M.  1846.  (Tennessee.)  Art.  8.  Is  it  obligatory  for  all  the  mem- 
bers of  the  church  to  wash  ftet,  to  follow  the  example  of  Christ  ?  Ans. 
That  we  should  make  no  change  in  the  observance  of  this  ordinance;  but 
that  every  member  should  as  soon  as  possible  fulfill  this  command,  "  Ye 
ought  to  wash  one  another's  feet." 

Y.  M.  1848.  (Ohio.)  Art.  21.  Whether  it  would  not  be  more  ac- 
cording to  the  word  in  St.  John's  gospel,  13  :  15,  that  a  brother  should 
both  wash  and  wipe  his  hrother's  feet  ?  Considered,  that  the  brethren 
still  think  as  they  did  seven  years  ago  in  this  respect.  See  Min.  of  1841, 
Art.  2  (above). 

Y.  M.  1849.  Art.  89.  Whether  it  would  not  be  more  according  to 
the  gospel  in  the  observance  ftet-wa»liirig,  for  the  brother  at  the  head 
of  the  table  to  wash  and  wipe  the  feet  of  the  brother  on  his  right  hand, 
and  that  brother  to  wash  and  wipe  the  feet  of  the  next,  and  so  on  around 
the  table  ?  Considered,  that  as  this  question  has  been  so  often  before 
the  council,  and  (decided)  that  the  manner  of  its  observance  could  not 
be  amended,  we  are  still  of  the  opinion,  that  the  command  is  fully  obeyed 
if  we  wash  our  feet  (inter  einanden)  among  one  another,  as  rendered  by 
the  German  translation.  But  we  would  recommend  to  each  brother  and 
sister,  at  the  earliest  opportunity  to  obey  the  command  to  wash,  and  that 
in  washing  the  members  should  change  frequently. 

Y.  M.  1854.  Art.  10.  As  there  is  some  difi"erence  of  opinion  respect- 
ing John  13  :  5,  the  question  arises,  whether  one  and  the  same  member 
shall  perform  the  doable  act  of  washing  and  wiping  the  saints'  feet  ? 
Considered  in  the  same  light  as  it  was  in  1849,  Art.  39,  that  the  man- 
ner of  feetwashing  could  not  be  amended,  inasmuch  as  the  command  is 
fully  obeyed  in  the  way  we  observe  it.  See  about  feet-washing  under  the 
heading,  "  Far  Western  Brethren." 


FORM  OF  AFFIRMATION— FREE-MASONRY.  115 


FORM  OF  AFFIRMATION. 

Y.  M.  1821.  Art.  4.  How  fiir  a  brother  is  at  liberty  in  giving  testi- 
mony to  speak  the  truth  before  the  higher  powers,  inasmuch  different 
forms  are  presented  to  brethren  ?  Considered,  that  a  brother  by  no 
means  should  take  the  liberty  to  lift  up  his  hand,  but  should  obey  simply 
the  counsel  of  the  gospel,  saying  yea,  if  it  is  yea,  and  nay,  if  it  is  nay; 
'■  for  whatsoever  is  more  than  these  cometh  of  evil." 

Y.  M.  1822  (Canton.)  Art.  5.  Concerning  the  form  or  proposing 
oaths  in  order  to  save  one's  conscience  for  the  gospel's  sake,  whether  we 
could  answer  with  yea  such  a  form,  "And  this  you  do  under  the  pains 
and  penalties  of  perjury;"  it  was  considered,  if  a  brother  were  grieved 
herein,  let  him  counsel  whether  there  was  no  other  form  for  us. 

FORM  OF  WORDS  IN  BAPTISM.    Sec  "  Baptism." 

FORM  OP  WORDS  IN  SOLEMNIZING  MARRIAGES. 

Y.  M.  18.58.  Art.  9.  Would  it  not  be  advisable  for  the  annual  meet- 
ing to  make  a  form  for  the  brethren  to  perform  (solemnize)  matrimony ; 
Ans.  It  is  thought  not  advisable. 

FREE-MASONRY,  &c. 

Y.  M.  1894.  Art.  5.  What  is  to  be  done  with  brethren  who  join  the 
Freemasons?  Though  we  are  not  sufficiently  acquainted  with  this 
(secret)  association  to  judge  in  the  case,  still  there  are  revealed  many 
trifling  things,  frivolities  and  unfruitful  works,  so  that  it  is  considered 
to  be  highly  improper  for  brethren  to  be  members  in  their  association,  or 
to  have  fellowship  with  their  works.  Therefore  it  has  been  unanimously 
concluded,  that  in  case  there  are  brethren  defiled  therewith,  they  should 
be  admonished  in  heartfelt  love,  and  informed,  that  if  they  wanted  to  be 
(remain)  in  fellowship  with  these  (masonic)  brethren,  we  could  not  have 
fellowship  with  them ;  and  if  after  such  admonition  they  would  not  hear 
or  receive  counsel,  we  would  have  to  avoid  them,  and  could  have  no  fel- 
lowship with  them;  but  if  one  were  contaminated  with  this,  and  would 
repent  from  the  heart  (and  renounce  all  further  fellowship  with  that 
association),  in  faith  and  hope,  he  might  be  received  again  in  the  name 
of  Jesus  Christ. 

Y.  M.  1828  Art.  1.  Whether  a  brother  can  belong  to  the  Freemasons 
and  still  be  a  brother  (in  the  church)  ?    Considered,  that  it  cannot  be. 

Y.  M.  1848.  (Indiana.)  Art.  5.  Whether  brethren,  and  especially 
teachers  (ministers)  can  consistently  with  the  gospel  and  our  holy  pro- 
fession attach  themselves  to  the  Freemasons  and  the  society  popularly 
called  the  Sons  of  Temperance ;  and  if  not  consistent,  ho.v  is  the  church 
to  proceed  in  such  a  case?  Considered,  that  whereas  the  Holy  Spirit 
testifies  by  the  apostle  Paul,  1  Cor.  11  :39,  "  He  that  eateth  and  drink- 
cth  unworthily^  eateth  and  drinketh  dimnation  to  himself,  NOT  DISCERN- 


116 


FREE-MASONRY. 


ING  THE  Lord's  body," — and,  whereas,  we  arc  informed  in  holy  writ, 
that  the  Lord's  body  is  his  church,  of  which  we  desire  to  be  mtmbers, 
as  he  is  the  Head ;  from  such  and  other  considerations  and  declarations 
of  tlie  word  of  God,  the  brethren  have  always  believed,  and  still  believe, 
that  it  is  not  only  unbecoming  and  wrong,  but  highly  dangerous  for  breth- 
ren to  attach  themselves  to  such  secret  societies  or  ary  association  of  this 
world,  and  if  they  should  do  so,  they  s-houM  be  visited  in  love,  as  the  advice 
was  forty-four  years  ago  in  a  yearly  meeting  at  I'ipe  Creek,  and  admon- 
ished to  withdraw  themselves  from  such;  and  if  they  should  acknowledge 
their  fault  before  the  church,  the  members  might  bear  with  them.  But 
in  case  of  a  minister  of  the  word  having  gone  so  far  as  not  only  to  attach 
himself  to  such  secret  societies,  but  also  to  act  as  their  chaplain  and  ora- 
tor, it  was  considered,  that  such  a  brother  ought  to  be  silent  in  the  church, 
until  the  members  should  feci  renewed  confidence  in  him  again. 

Y.  Y.  1852.  Art.  27.  Is  it  according  to  the  gospel  to  receive  a  man 
into  the  church,  belonging  to  the  order  of  Odd  Fellows?  Considered, 
that  it  is  not,  unless  he  is  willing  to  withdraw  from  and  renounce  that 
order. 

Y.  M.  1855.  Art.  19.  What  to  do  with  a  person  wishing  to  become  a 
member,  and  confessing  to  be  a  Freemason,  yet  not  willing  to  renounce 
them?  Considered,  that  no  person  could  or  should  be  admitted  into  the 
church  unless  he  shall  previously  renounce  all  connection  whatever  with 
Freemasonry,  or  any  and  every  other  secret  society  with  which  he  may 
have  been  connected. 

Y.  M.  1859.  Art.  4.  As  secret  societies  seem  to  be  multiplying,  and 
as  many  young  men  around  us  join  them,  and  as  some  undertake  a  de- 
fense of  them,  it  seems  necessary  that  our  minds  need  to  be  frequently 
stirred  up  upon  this  matter.  Then  as  we  profess  to  be  followers  of  him 
who  said,  "  In  secret  have  I  done  nothing,"  will  the  yearly  meeting 
through  its  proceedings  come  up  to  the  side  of  our  Lord?  Ans.  Wo 
consider  that  members  should  not  participate  in  any  secret  or  oath-bound 
societies  whatever,  and  if  after  they  have  been  duly  admonished,  they 
persist  in  such  participation,  we  consider  the  church  is  justifiable  in  ex- 
communicating them. — Art.  10.  If  a  brother  has  held  meetings  according 
to  the  6th  article  of  the  minutes  of  1 858 — there  being  few  members, 
and  none  of  the  ministers  of  the  district  in  which  the  meeting  was  held, 
present — and  would  to  his  knowledge  receive  a  person  that  is  a  Free- 
mason into  the  church,  without  renouncing  more  of  Masonry  than  just 
the  wearing  of  the  badge  and  the  marching  in  parade,  and  the  ministers 
and  members  of  the  district  in  which  said  member  resides  would  after- 
ward require  a  full  rrnunciation,  and  he  would  refuse,  and  still  claim 
the  privilege  of  attending  lodges,  inc.,  justifying  hims-elf  by  saying  he 
h  id  made  no  such  promise  at  his  reception.  What  shall  be  done  in  such 
a  case?  Ans.  If  such  a  brother  shall  refuse  to  hear  the  church,  he  shall 
be  dealt  with  according  to  Matt.  18  :17. 


FUNERALS. 


117 


Y.  M.  1862.  Art.  11.  Inasmuoh  as  there  are  so  many  secret  socie- 
ties, such  as  Freemasons,  Odd  Felli;ws,  Sous  of  Temperance,  &c.,  and  us 
the  members  of  Christ's  church  are  not  allowed  to  belong  to  any  of  them, 
would  it  not  be  best  to  ask  all  applicants  for  membership,  whether  they 
belong  to  any  secret  order,  and  if  they  do,  to  inform  them  that  they 
must  renounce  all  such  before  they  are  received  into  the  church  'f  Ans. 
If  there  is  a  suspicion  of  any  applicant  for  member-hip  having  fellow- 
ship with  such  societies,  we  think  it  not  wrong  to  ask  such  question. 

FUNERALS. 

Y.  M.  1819.  Art.  6  Whether  it  is  not  displeasing  in  the  sight  of 
God,  that  there  is  so  much  conformity  to  the  world  at  /■me  ah,  with  the 
superfluity  of  drink  as  well  as  the  superabundance  of  eatables,  besides 
what  is  needful  and  proper  ?  Considered,  that  all  superfluity  in  meat  and 
drink,  together  with  all  extravagance  in  clothing,  is  an  abomination  in 
the  sight  of  God,  which  we  ought  to  avojd  by  all  means,  that  the  body  of 
Christ  may  not  be  mixed  up  so  much  with  the  body  of  the  world  (espe- 
cially at  such  solemn  occasions  as  funerals). 

Y.  M.  1844.  Art.  11.  Whether  our  brethren  have  the  liberty  in 
cases  of  funerals  to  let  preachers  of  other  denominations  preach  in  their 
houses?  Considering  circumstances, such  as  a  burying-ground  on  the 
farm  of  a  brother,  the  weather  being  inclement,  &c.,  such  liberty  could 
not  be  denied  to  bretbren. 

Y.  M.  1861.  Art.  Id.  How  are  the  brethren,  when  called  upon,  to 
proceed  in  holding  funeral  services  ?  Considered,  that  according  to  the 
general  and  ancient  pra<  tiee  of  the  brethren,  we  would  advise,  that  in  all 
cases  the  services  should  be  begun  and  concluded  by  singing  and  prayer. 

Y.  M.  1856.  Art.  8.  How  is  it  considered  when  a  brother  of  anoth- 
er district  is  solicited  to  preach  a  funeral  sermon,  and  fails  to  attend,  and 
the  brethren  who  reside  in  the  district  attend  and  preach  the  funeral  of 
the  decease,  and  afterward  the  elder,  who  is  a  relative  of  the  deceased^ 
has  the  funeral  preached  over  again?  Considered,  that  elders  ouL'ht  to 
be  careful  not  to  wound  the  feelings  of  their  fellow-laborers  by  sending 
for  others  to  do  their  work  over  again. 

Y.  M.  18;j9.  Art.  29.  .Is  it  right  to  give  lib'^rty  to  other  denominations 
to  preach  funeral  sermons  in  our  metaling  houses  ?  Ans.  It  is  right, 
especially  if  preached  on  the  day  of  the  funeral. 

Y.  M.  18(56.  Art.  7.  Is  it  according  to  the  order  of  the  gospel  for 
brethren,  being  laourners,  to  keep  their  hats  on  in  time  of  funeral  ser- 
vices, at  prayer,  and  preaching,  &c.?  And  should  brethren  dress  their 
dead  after  the  fashion  of  the  world?  Ans.  We  think  not,  for  the  apos- 
tle says,  "  It  is  a  shame  for  a  man  to  pray  or  projihesy  having  his  head 
covered."  1  Cor.  11.  And  we  think  a  white  shroud  becomes  our  dead 
the  best. 


118 


GRAIN  SELLING. 


GRAIN  SELLING  TO  DISTILLERS. 

Y.  M.  1835.  Art.  9.  How  is  it  viewed  for  brethren  to  sell  grain  to 
distillers  ?  Considered,  that  it  should  not  be,  especially  if  grain  is  scarce 
and  high  in  price.  Besides,  it  was  mentioned  of  the  abuse  and  harm 
which  comes  from  what  is  made  by  the  distiller,  and  that  brethren  should 
take  no  part  in  it,  and  by  no  meads  use  distilled  liquors  for  a  common 
beverage,  nor  offer  it  to  those  that  work  for  them. 

HIRING  SLAVES. 

Y.  M.  1845.  Art.  3.  In  regard  to  hiring  slaves,  it  was  considered, 
little  better  than  purchasing  and  holding  slaves,  and  that  it  would  be 
best  for  a  follower  of  Jesus  Christ  to  have  nothing  at  all  to  do  with 
slavery. 

HOOPS  IN  FE3IALE  GARMENTS.    See  ''Fashionable  Garments." 

HOUSE-KEEPING  IN  CHURCHES.    See  ''Difficulties in  Churches'' 

Y.  M.  1799,  1803,  &c.,  also,  "  Order  and  Discipline  of  the  Church." 
Y.  M.  1804.  Our  cordial  and  united  greeting  of  love  to  our  beloved 
brethren,  especially  to  brothers  C.  L.  and  J.  Z.,  and  also  to  brothers  Jacob 
H.  and  John  G.  We  desire  and  wish  you  all  that  may  tend  to  the  glory  of 
God,  to  the  salvation  of  souls,  and  in  the  edification  of  the  church.  In- 
asmuch it  appears  that  brother  C.  L.  assumes  more  authority  in  the  ser- 
vice of  the  church  than  it  pleases  us  and  the  church,  and  brother  J.  Z. 
has  given  more  out  of  his  hands  than  is  pleasing  to  us  and  the  church,  so 
that  it  causes  pressure  and  offense,  therefore  it  is  our  loving  counsel  to 
you,  that  you  shduld  keep  house  in  the  service  of  the  church  in  union 
and  concord,  so  that  brother  G.  L.  should  make  the  commencement  in 
meeting  (preparatory)  to  prayer,  and  then  it  is  all  the  same  who  is 
speaking  first ;  and  when  the  meeting  is  to  be  brought  to  a  close,  then 
the  beloved  brother  John  Z.  is  to  make  the  conclusion.  At  the  next 
meeting  the  loving  brother  J.  Z.  is  to  make  the  beginning,  and  it  is  im- 
material who  may  speak  first,  and  when  the  meeting  is  to  be  closed,  the 
lovino;  brother  C-  L.  shall  conclude,  and  so  on.  In  important  matters 
brother  Z.  should  do  nothing  without  counseling,  with  brother  L.,  and  so 
likewise  should  brother  L.  do  nothing  without  counseling  with  brother 
Z.,  so  that  union  is  preserved.  Rut  he  who  will  not  keep  house  thus, 
and  give  satisfaction  to  the  church,  and  will  not  accept  the  apostolic 
counsel  of  love  of  the  beloved  old  brethren,  such  should  be  silent,  and 
cannot  serve  the  church  in  his  ofiice.  Further,  if  a  person  desires  to 
\ptized,  and  makes  known  a  preference  by  which  brother  he  would 
>  be  baptized,  then  that  brother,  with  the  counsel  of  the  church,  is 
fy  the  candidate  and  forward  him.  With  these  lines  we  have 
♦,hing  new,  but  adhere  to  the  conclusion  which  has  been  laid 


HYMN  BOOK— IN ARES. 


119 


down  already  six  years  ago  by  the  beloved  old  brethren.  We  have  fur- 
ther to  notice,  that  there  were  very  rude  expressions  made  by 
brother  L.,  saying  that  there  is  gone  forth  a  spirit  of  Satan,  and  rules  in 
the  church,  and  of  this  J.  Z.  is  the  head,  &c.,  and  even  the  church  has 
been  compared  to  the  rebellious  company  of  Korah.  Such  should  be 
acknowledged  and  recalled  by  all  means. 

HYMN  BOOK. 

Y.  M.  1849.  Art.  38.  Whether  our  hymn  book  now  in  use  could 
not  be  improved  by  a  better  selection  ?  Considered,  that  the  hymn 
book  we  have  answers  our  purpose  very  well. 

Y.  M.  1858.  Art.  23.  What  does  the  annual  meeting  think  of  taking 
the  preparatory  steps  for  producing  a  new  hymn  book  ?  Referred  to 
next  annual  meeting. 

Y.  M.  1860.  Art.  9.  We  the  brethren  assembled  in  general  district 
council  at  the  Valley  meetinghouse  in  Botecourt  Co.,  Va.,  desire  that  the 
brethren  in  the  annual  council  meeting  of  1860  devise  some  plan  or 
way  to  remodel,  or  enlarge  by  appendix,  our  hymn  book,  so  as  to  satisfy 
the  wants  of  the  brethren.  Ans.  To  comply  M'ith  the  above  request,  this 
annual  meeting  appoints  a  committee  of  five  to  make  a  new  hymn  book, 
with  the  understanding  that  as  many  of  the  hymns  in  the  present  book 
as  possible  be  retained.  The  following  brethren  constitute  the  commit- 
tee :  James  Quinter,  0.,' Samuel  Garber,  111.,  John  Mezger,  Md.,  John 
H.  Umstad,  Pa.,  John  Kline,  Va. 

Y.  M.  1861.  Art.  14.  That  we  are  in  favor  of  postponing  the  revision 
of  our  hymn  book.  Considered,  since  a  committee  was  appointed  by  last 
yearly  meeting  to  attend  to  this  business,  and  circumstances  preventing 
their  action,  we  are  in  favor  of  extending  the  same  committee  to  consum- 
mate the  work  assigned  them  at  their  earliest  convenience. 

INFARES. 

Y.  M.  1827.  Art.  11.  Whether  we  may  be  allowed  to  hold  infares? 
Considered,  that  it  (such  things)  belongs  to  pride,  extravagance  and  van- 
ity, and  should  not  be  among  members. 

INSTALLATION  OF  MINISTERS.    See  also  "  Choice  and  Installa- 
tion," &c. 

Y.  M.  1846.  Art.  9.  (Pennsylvania.)  Is  a  brother,  that  was  a  speak- 
er or  deacon,  and  has  moved  into  another  church,  properly  re-installed 
in  his  office,  if  an  ordained  brother  takes  the  counsel  of  the  church,  and 
announces  the  same  to  him,  without  he  being  received  by  the  members 
with  hand  and  kiss  '{  Considered  unanimously  by  the  elders,  that  inas- 
much as  he  was  properly  received  into  his  office  by  the  church  in  which 
he  was  chosen,  he  would  be  sufficiently  established. 


120 


INTEREST  FOR  MONEY  TAKING. 


INTEREST  FOR  MONEY  T  \KING. 

Y.  M.  178'^  Art.  2.  Concerning  takino;  interest,  it  is  considered,  that 
no  member  shuuld  take  interest  for  his  money,  inasmuch  in  the  law  of 
G"d  it  was  expressly  f"rbidden,  and  Christ  says  that  the  Scripture  can- 
not be  broken  (John  10:85);  ?nd  inasmuch  the  dear  and  chosen  ves- 
sel and  faithful  apostle  Paul  says,  that  Christ  became  the  end  of  the  law, 
and  yet  the  wrd  of  God  and  also  divine  knowledge  teaches,  that  in  or" 
der  to  become  partakers  of  Christ  it  is  required  to  deny  ourselves  entirely 
of  all  thi  se  things  which  are  contrary  to  the  word  and  command  of  God  : 
therefore,  we  exhort  a<rain  heartily  and  unitedly,  thai  such  members,  who 
might  be  involved  in  this  point,  should  think  of  better  things,  and  have 
more  regtrd  and  respect  for  their  denied  Lord  Jesus  and  his  truth  and 
wish  them  faith  and  the  grace  of  God  heartily. 

Y.  M  1822.  (''antoLi  )  Art.  10.  Whether  it  be  right  for  a  follower 
Jesus  to  take  interest,  was  considered,  that  neither  the  law  nor  the 
go-pel  gives  us  such  privilege,  and  that  it  should  not  be  among  the  mem- 
berrship. 

Y.  M.  1S34.  Art.  3.  Whether  we  may  take  interest  from  a  brother? 
Considered  somewhat  differently,  but  our  (char'ty)  moderation  should  be 
known,  and  we  should  be  willing  to  lend  to  the  poor  without  interest 

Y.  M.  183-0.  (Miami.)  .\rt.  2.  Concerning  taking  interest.  Consider- 
ed not  allowed  by  the  L'ospel,  and  brethren  should  beware  of  usury  (un- 
lawful interest)  especially. 

Y.  M.  1?<37.  Art.  9.  How  is  it  considered,  tf  members  take  more  than 
lawful  interest  ?  Considered,  that  this  ought  to  be  by  no  means,  and  if 
a  brother  should  do  so,  he  ought  to  be  visited,  and  if  he  would  not  take 
advice,  we  could  not  be  satisSed  wiih  him. 

Y.  M.  1845  (Virginia.)  Art  4.  In  regard  to  umry  and  incrfase.  it 
was  considered,  that  it  was  against  the  law  of  Moses,  and  could  not  be 
otherwise  than  against  the  gospel  of  Christ,  which  commands  us  "  to  lend 
where  we  hope  for  nothing  again."  We  should  be  very  careful  not  to  ask 
or  take  more  than  lawful  interest,  and  keep  an  open  hand  for  the  poor, 
and  to  lend  them  even  without  interest. 

Y.  M.  l^'SO.  Art.  29.  Is  a  member,  brother  or  sister,  not  as  justifia- 
ble in  buying  lottery  tickets,  as  in  purchasing  bank  stock,  or  taking  or 
10  per  cent,  interest  on  money  loaned  to  a  brother  ?  Considered,  that 
buying  lottery  tickets  is  very  wrong ;  taking  more  than  lawful  interest  is 
worse  still;  and  taking  stock  in  a  bank  ought  to  be  avoided  also  by  breth- 
ren.   One  wrong  can  never  justify  another. 

Y.  M.  18.^6.  Art.  1.  What  is  to  be  done,  according  to  the  gospel, 
with  brethren  who  take  more  than  lawful  interest,  and  are  not  willing  to 
be  subject  to  the  decision  of  the  annual  meeting  of  1836?  The  gospel 
directs  the  subjects  of  Christ's  kinguom  to  be  subject  to  the  laws  of  the 
land ;  there. ore,  no  brother  should  take  more  than  the  law  allows.  If 


INTEREST  FOR  MONEY  TAKINa. 


121 


he  doth,  he  should  be  dealt  with  according  to  Matt.  18,  and  required  to 
restore  what  he  has  taken  unlawfully. 

y.  M.  1862.  Art.  61.  Is  it  consistent  with  the  gospel  and  the  order 
of  the  brethren,  for  wealthy  brethren  to  make  it  a  rule  or  custom,  when 
they  lend  money  to  poor  brethren  or  others,  to  make  those  who  borrow 
the  money  pay  the  tax  on  the  money,  when  they  receive  interest  on  the 
money  ?  If  not  consistent  with  the  gospel,  what  is  to  be  done  with 
such  a  brother  ?  Ans.  We  think  it  is  not  consistent  with  the  gospel 
to  take  more  than  lawful  interest.  See  Luke  3  : 13.  We  think  such  a 
brother  should  be  admonished  by  the  church,  and  if  he  will  not  hear  the 
church,  he  should  be  dealt  with  according  to  Matt.  18. 

Y.  M.  1863.  Art.  9.  If  one  brother  should  demand  and  receive  more 
interest  from  another  brother  than  the  law  allows,  and  the  latter  acquiesces 
for  years,  but  finally  becomes  dissatisfied,  must  he  make  the  complaint  to 
the  church,  or  commence  in  the  ordinary  way,  by  going  first  privately  to 
the  ofiending  brother,  &c.?  Ans.  The  dissatisfied  brother  should  pro- 
ceed according  to  Matt.  18,  and  the  ofl"endiug  brother  should  refund  the 
lawful  interest  as  far  as  the  church  in  which  both  reside  may  judge 
equitable. 

The  diflferent  views  expressed  at  different  times  on  this  subject  of  ^'inking 
interest.  '  requires  a  note  of  explanation.  The  circumstances  of  brethren  and  others 
prior  to  the  settlement  of  the  Western  States  of  our  country  were  similar  to  ihose 
of  ancient  Israel,  that  is,  in  both  cases  there  was  little  occasion  for  borrowing 
money,  except  when  the  borrower  was  in  absolute  want  and  distress.  In  ("anaan 
the  land  was  distributed  by  Joshua  among  all  the  tribes  and  families  of  Israel, 
without  money  and  without  price,  enabling  every  one  to  dwell  under  his  own  vine 
and  fig  tree,  and  possessing  a  nook  of  land  sufficient  to  furnish  all  the  necessaries 
of  a  simple  and  frugal  life  by  proper  cultivation.  In  our  own  country  from  its  first 
settlement  wild  land  could  be  bought  at  nominal  prices  of  even  a  fraction  of  a 
dollar  per  acre,  and  at  a  long  credit  without  interest,  until  the  purchaser  could 
raise  the  money  out  of  the  land  itself  And  not  only  wild  land,  but  also  well 
improved  farms  could  be  bought  some  fifty  years  ago  in  the  Atlantic  or  old  States, 
by  making  a  first  payment  of  perhaps  the  fourth,  fifth  or  sixth  part  cf  the  pur- 
chase monev,  and  dividing  the  balance  inio  twelve  or  more  small  annual  payments, 
all  without  interest,  at  least  until  the  bonds  became  a'tua'ly  due.  Thi-  being  the 
general  custom  of  those  primitive  times,  we  can  readily  understand,  why  the 
brethren  then  discountenanced  the  takingof  interest  %n  loto,  simply  because  in  nine 
ca-es  out  of  ten  the  cause  of  one's  borrowing  money  was,  as  stated  above,  actual 
distress.  But  times,  customs  and  circumstances  have  changed.  Population  and 
wealth  have  most  wonderfullyincreased  ;towns  and  villages  have  grown  into  cities, 
and  are  multiplying  daily  ;  land  and  every  other  kind  of  property  became  more  and 
more  valuable,  at  least  in  the  thickly  settled  parts  of  the  country,  and  could 
no  lon'rer  be  bought  on  a  long  credit  without  interest.  Even  the  public  lands  in 
the  great  Northwest  could  not  be  had  any  longer  on  credit,  since  it  was  found  that 
many  settlers  ia  the  new  countrv,  who  had  paid  one-half  of  the  purchase  money, 
forfeited  that  by  being  unable  to  pay  the  balance  of  their  dues,  and  lo^t  event- 
ually the  land,  with  the  improvements  they  had  made  thereon.  Thus  it. came  to 
pass  that  ready  money  became  so  valuable,  that  even  farmers  found  it  sometimes 
advantageous  rather  to  pay  interest  than  to  do  without  the  money.  At  any  rate, 
with  the  increase  of  trade  and  commerce  the  custom  of  bo' rowing  and  lending 
money  on  interest  became  almost  universal,  and  after  brethren  had  been  pin/ing 
interest  for  years,  when  their  circumstances  became  changed,  so  that  instead  of 
borrowing  money  they  had  money  to  lend,  the  question  was  seen  in  a  different 
light,  from  what  it  wag  seen  before,  and  the  old  saying  became  true  in  this  mat- 
ter, that  circumstances  alter  cases.    If  it  ia  wroag  to  take  interest  for  money  lent, 


122 


WEARING  JEWELRY— JURIES. 


It  18  wrong  to  pa}-  or  promise  to  pay  interest,  for  money  borrowed,  too;  bnt  it  is 
more  wrong  still  to  break  our  promise,  and  refuse  or  neglect  to  pay  or  fulfil  what 
we  engaged  to  do,  or  on  the  other  band,  to  exact  what  is  due  to  us  too  severely, 
and  become  oppressors  of  the  honest  poor,  because  we  have  a  legal  claim  on  theiii. 
God  forbid  that  brethren  should  do  either. 

INTOXICATING  DRINKS.    See  ''Ardent  Spirits." 

INVITING  MINISTERS  of  other  denominations.    See  "Admit- 
ting Strange  Ministers." 

Y.  M.  1846.  (Tennessee.)  Art.  5.  Whether  we  should  give  liberty 
to  preachers  of  other  denominations  to  speak  in  our  stated  meetings  ? 
Considered,  that  it  would  not  be  allowed  according  to  the  gospel.  See 
2  John  9  : 10. 

JEWELRY  FOR  ME3IBERS  TO  WEAR. 

1.  M.  1853.  Art.  8.  How  shall  we  proceed  in  case  we  have  a  love 
feast,  and  a  sister  or  sisters  come  from  another  congregation  to  our  love 
feast  who  wear  (gold)  ear-rings  or  yewe/s,  whether  we  have  a  right  to  take 
them  in  council,  and  if  not  willing  to  lay  it  (them)  oiF,  whether  we  are 
privileged  to  keep  them  from  the  communion-table  1  The  committee 
was  decidedly  of  opinion,  that  as  it  is  positively  forbidden  by  holy  writ, 
sec  1  Pet.  3:3,  1  Tim.  2 :  9,  it  should  not  be  tolerated  except  in  cases  of 
actual  necessity  (for  medical  reasons) ;  and  that  the  church  where  such 
members  propose  to  participate  in  the  communion,  has  the  right  (if  it  is 
not  the  duty  rather)  to  take  them  into  council,  and  if  they  are  not  will- 
ing to  be  admonished,  to  advise  them  to  withdraw  until  they  are  willing 
to  sacrifice  those  forbidden  things. 

Y.  M.  1864.  Art.  7.  When  the  apostles  prohibit  the  wearing  of  gold 
and  pearls,  1  Tim.  2  : 9,  1  Pet.  3 :  3,  are  gold  watches  to  be  included  ? 
Ans.  As  the  carrying  of  gold  watches  may  and  is  likely  to  lead  to  pride, 
we  think  it  advisable  not  to  M-ear  them. 

JUDGING  HARSHLY. 

Y.  M.  1820.  Art.  2.  A  brother  had  used  hard  expressions  against  a 
brother  in  presence  of  the  brethren,  such  as  "  from  the  preaching  of  bro- 
ther M.  there  was  apparent  a  spirit  of  the  Methodist  and  River-brethren 
and  an  Antichrist  ?"  Considered,  that  the  brother  is  to  make  proper  ac- 
knowledgment for  these  harsh  expressions,  otherwise  we  would  not  be 
satisfied  with  him. 

JURIES,  SERVING  ON. 

Y.  M.  1832.  Art.  1.  How  is  it  considered,  if  a  brother  serves  on  a 
grand  jury,  and  bears  testimony  against  a  brother,  by  which  the  latter  is 
cau.sed  to  suffer  costs,  and  the  testimony  is  not  given  from  necessity  or 
duty,  but  from  want  of  love  ?    Considered,  that  serving  on  juries  was 


KEEPING  THE  LORD'S  DAY. 


123 


ever  deemed  improper  for  brethren  ;  but  in  this  special  case  the  church 
where  it  occurred,  and  who  should  know  and  weigh  all  the  circumstances, 
should  judge  according  to  the  law  of  Christ  and  according  to  the  testi- 
mony. 

Y.  M.  1834.  Art.  13.  Whether  a  brother  can  serve  on  a  jury,  where 
a  man  is  tried  for  his  life  (as  a  murderer)  ?  Considered,  no,  that  it  can- 
not be  at  all. 

Y.  M.  1835.  Art.  7.  Concerning  serving  on  juries  at  trials  for  life  or 
death  ?    Answered  as  before. 

Y.  M.  1841.  Art.  11.  Whether  it  is  becoming  for  a  member  of  the 
church  of  Christ  to  act  as  a  juror  in  the  courts  of  our  country':'  Con- 
sidered, that  it  would  be  best  not  to  serve  at  all  even  in  civil  cases,  but 
by  no  means  (can  a  brother  serve)  in  criminal  cases. 

KEEPING  THE  LORD'S  DAY. 

Y.  M.  1817.  Art.  7.  Concerning  working  on  Sunday,  it  was  conclud- 
ed, that  members  should  do  no  work  on  Sunday  except  in  cases  of  great 
necessity,  inasmuch  the  apostle  writes  to  "give  none  oifense,  neither  to 
the  Jews,  nor  to  the  Gentiles,  nor  to  the  church  of  God."  1  Cor. 
10  :  82.    See  also  Y.  M.  1810,  Art.  6.    [See  Sabbath  Breaking  ] 

Y.  M.  1828.  Art.  4.  Whether  we  may  do  labor  on  Sunday,  it  was 
deemed  good  that  we  should  refrain  from  it. 

Y.  M.  1834.  Art.  2.  Whether  we  may  work  on  Sunday,  such  as  saw- 
ing (on  sawmills),  shooting,  moving,  &c.  It  was  considered,  that  it  should 
not  be  by  any  means,  but  that  we  ought  to  spend  the  Sunday  in  stillness 
and  in  the  fear  of  God,  in  order  to  be  oifensive  to  no  one. 

Y.  M.  1836.  Art.  6.  Concerning  work  or  moving  on  Sundays,  it  was 
considered  improper  to  do  so. 

Y.  M.  1863.  Art.  28.  With  regard  to  the  question  whether  a  brother 
minister  was  rightly  dealt  with  who  has  taken  the  liberty  to  do  servile 
work  on  the  Lord's  day  repeatedly,  and  notwithstanding  he  has  been  ad- 
monished again  and  again,  and  continues  to  defend  and  pursue  his  course^ 
to  the  olfense  of  many  in  and  out  of  the  church,  it  appears  that  the 
church,  with  a  chosen  committee  of  elders,  has  decided  that  the  brother 
has  either  to  quit  this  practice,  or  the  exercise  of  his  ministi-y.  The 
standing  committee  unanimously  confirms  this  decision. 

Y.  M.  1864.  Art.  15.  How  are  we  to  hold  a  brother  that  keeps  Sat- 
urday for  the  Sabbath,  and  works  ou  Sunday,  and  strongly  contends  .that 
he  is  right.  Ans.  Inasmuch  as  the  old  brethren  have  always  observed 
the  first  day  of  the  week  as  a  day  of  rest  and  public  worship,  we  think 
such  a  brother  should  be  heartily  admonished  to  conform  to  the  order  of 
the  brethren  and  the  gospel,  and  if  he  does  not  do  so,  he  should  be  dealt 
with  according  to  the  gospel. 


124 


THE  HOLY  KISS. 


KISS,  THE  HOLY. 

Scriptural  foundation  for  the  same:  Rom.  IG  :  16,  "  Salute  one  an- 
other with  an  holy  kiss  "  1  Cor.  10  : 20,  "  Greet  ye  one  another  with 
an  holy  kiss."  2  Cor  13  :  12,  "  Greet  one  another  with  an  holy  kiss." 
1  Thess.  5  :  26,  "  Greet  all  the  brethren  with  an  holy  kiss."  1  Pet.  5  : 14, 
"  Greet  ye  one  another  with  a  kiss  of  charity." 

Y.  31.  1797.  Art  4.  It  was  in  union  ooncluded,  that  the  holy  kiss  and 
the  kiss  of  charity  should  not  be  neglected,  since  in  some  places  it  is  almost 
entirely  omitted;  but  according  to  the  words  of  the  apostles,  we  should 
prove  ourselves  on  all  occasions  as  disciples  of  Jesus,  and  be  steadfast  in 
brotherly  love;  and  notwithstanding  all  disgrace,  we  should  not  be  ashamed 
of  the  word  and  following  of  Christ. 

Y.  M.  1810.  Art.  4.  Concerning  when  brethren  or  members  get  at 
variance  or  in  difficulty  with  one  another,  no  one  is  allowed  to  refuse  to 
the  other  the  kiss  for  himself,  without  counsel  of  the  church,  unless  there 
had  been  committed  an  obvious  crime. — Art.  5.  Concerning  when  a 
member  has  been  put  back  from  the  communion,  and  some  from  kindness 
or  relationship  continue  to  salute  such  with  the  holy  kiss,  before  they  are 
received  again  by  the  church,  was  considered  as  a  fault,  and  should  be  by 
no  means. 

Y.  M.  1828.  Art.  8.  Whether  the  holy  kiss  should  be  observed  at 
feet-washing  and  the  breaking  of  bread  ?  Considered,  that  it  is  right 
and  proper. 

Y.  M.  1831.  Art.  3.  Whether  it  could  be  approved  of  when  the  bro- 
therly kiss  is  so  often  omitted,  even  at  meetings  and  love-feasts  ?  Con- 
sidered, no,  not  at  all. 

Y.  M.  1832.  Art.  4.  Concerning  the  omitting  of  the  holy  kiss  among 
members  ?  Considered,  that  it  should  not  be,  and  that  it  is  an  evidence 
of  a  want  of  love. 

Y.  M  1835.  Art.  10.  How  is  it  considered,  when  members  wash  the 
feet  or  salute  with  the  holy  kiss  those  who  are  not  members  of  the  church '! 
Considered,  we  should  not  do  so,  if  it  gives  offense. 

Y.  M.  1843.  Art.  2.  Whether  a  brother  may  refuse  the  kiss  to  a 
brother  who  has  committed  a  fault,  for  instance,  getting  intoxicated,  ere 
he  has  been  brought  before  and  judged  by  the  council  of  the  church  'Z 
Considered,  that  though  a  member  dmld  not  be  required  to  salute  a  bro- 
ther with  the  kiss,  while  in  a  state  of  intoxication,  it  is  still  our  duty  first 
to  tell  the  fault  unto  the  church,  and  to  await  its  decision,  before  we 
withdraw  ourselves  from  a  member. 

Y^.  M.  184.').  (Indiana.)  Art.  3.  Whether  a  brother  has  aright  to  with- 
draw the  Kiss  from  a  brother  without  the  decision  of  the  church  ?  Con- 
sidered, that  inasmuch  as  our  Saviour  directs  us  in  a  case  of  offense  to 
use  all  means  to  </ain  our  brother  (see  Matt.  18),  the  gospel  allows  no 
brother  to  withdraw  the  kiss,  until  the  church  has  so  decided. 


THE  HOLY  KISS. 


125 


Y.  M.  1849.  Art.  4.  Concerning  the  holy  kiss,  how  often  should  it 
be  practiced  ?  Considered,  if  we  have  love  for  one  another,  we  should 
not  dispense  with  it,  especially  at  oar  meetings  for  worship. 

Y.  M.  1851.  Art.  22.  How  do  the  brethren  in  gen^iral  pass  the  kiss 
at  the  communion  table;  is  it  to  the  brother  who  sits  at  the  administra- 
tor's right  or  left  ?  Considered,  that  we  see  no  difference,  but  leave  it 
to  the  administrator  as  he  sees  proper,  or  as  circumstances  will  admit. 

Y.  M.  1853.  Art.  39  Would  it  not  be  more  consistent  with  the  goF. 
pel  and  the  practice  of  the  apostles,  to  extend  the  kiss,  termed  the  holy 
kiss  and  the  kiss  of  charity,  to  each  other  only  when  comiig  together  and 
separating  from  each  other,  and  not  at  feet-washing,  and  at  the  couiujun- 
ion  ?  Or  did  our  Lord  and  Master  indeed  institute  such  a  thing  in  that 
night  in  which  he  was  betrayed  ?  Considered,  that  we  feel  perfect  lib- 
erty in  the  gospel  to  continue  as  we  always  heretofore  have  done. 

Y.  M.  185G.    Art.  27.  Does  Christian  fellowship,  according  to  the 
gospel,  forbid,  or  require,  or  leave  it  optional  for  brethren,  when  meeting 
in  cities,  towns  or  at  public  gatherings,  when  extending  the  salutation, of 
the  hand,  to  accompany  the  same  with  the  salutation  of  the  holy  ki&s 
Considered,  optional. 

Y.  M.  1857.  Art.  29.  The  Mar.sh  Creek  church  in  Adams  Co.,  Vn., 
requests  a  re-consideration  of  Art.  39  of  Min.  1853,  relating  to  the  salu- 
tation of  the  kiss  at  baptism,  the  communion,  and  at  ordination.  Ans. 
It  is  neither  expedient  nor  desirable  to  make  any  change  in  the  aforesaid 
article  of  the  Minutes. 

Y.  M.  1859.  Art  34.  Is  it  according  to  the  gospel  and  its  principles 
for  brethr3n  of  our  fraternity  to  salute  with  the  holy  kiss  those  who  do 
not  stand  in  the  faith  with  us,  nor  practice  or  keep  the  ordinances  of  the 
Lord  as  we  do  ?  And  is  it  according  to  the  gospel  to  call  such  "  breth- 
ren," and  give  them  liberty  to  take  part  in  our  public  worship  ?  Ans. 
As  a  general  thing  we  think  it  is  not  expedient  to  do  so. 

KNOW  NOTHINGS. 

Y.  M.  1855.  Art.  3.  How  is  it  considered,  if  a  brother  or  brethren 
belong  to  the  party  of  "  Know  Nothings,"  so-called,  and  take  an  active 
part  in  it,  trying  to  persuade  brethren  to  join  said  party  ?  Considered, 
that  no  brother,  who  is  a  member  of  the  so  calle(i  Know  Nothings,  or  any 
other  secret  society,  can  be  a  luember  of  our  communion. 

LAMB'S  MEAT  AT  LORD'S  SUPPEK. 

Y.  M.  1853.  Art.  21.  Have  we  a  right  to  put  away  the  lamb  at  the 
Lord's  supper,  and  use  beef  in  the  place  thereof?  Considered,  tliat  wc 
woulu  rather  see  a  lamb  prepared,  but  inasmuch  as  Christ  has  made  us 
free  from  the  ceremonial  law,  and  as  there  is  no  command  in  the  Aew 
Testament  that  it  must  be  so,  we  should  bear  with  each  other  lu  love  in 
such  matters. 


12G 


LANGUAGE— LAW. 


Y.  M.  1854.  Art.  24.  Is  it  more  in  unison  with  the  gospel  to  use  a 
lamb  at  our  lovc-feasts  instead  of  beef?  Considered,  that  this  query  is 
answered  by  Art.  21  of  Min,  1853. 

Y.  M.  1855.  Art.  20.  What  is  the  advice  of  the  general  council  to 
individual  members,  say  four,  five  or  more,  who  cannot  commune  with 
the  church,  because  they  have  beef  instead  of  a  lamb  at  their  love-feast  ? 
Considered  as  good  advice  for  such  members,  to  submit  to  the  order  of 
the  church  where  they  live,  and  to  reflect  on  the  admonition  of  the 
apostle,  Col.  2  :  16,  17,  "Let  no  man  therefore  judge  you  in  meat,  or 
drink,  &c.,  which  are  a  shadow  of  things  to  come,  but  the  body  is  of  Christ." 
Again,  to  learn  of  his  example,  Phil.  4  : 11,  where  he  says,  "  Tor  I  have 
learned  in  whatsoever  state  I  am,  wiih  uhovisoever  I  am — according  to 
the  German  translation — therewith  to  be  content." 

Y.  M.  1863.  Art.  4.  Is  it  contrary  to  the  gospel  to  have  lamb's  meat 
at  the  Lord's  supper  ?  We  think  not;  but  since  the  gospel  does  not  give 
a  precept  or  example  of  what  the  supper  did  or  shall  consist,  the  members 
should  try  to  be  in  union,  love  and  forbearance  in  this  matter.  See  Min. 
1853,  Art.  21,  and  1855,  Art.  20. 

LANGUAGES,  USIXG  DIFFERENT,  AT  MEETINGS. 

Y''.  M.  1841.  Art.  4.  Whether  it  is  proper  for  teachers  to  speak  both 
German  and  English  in  meetings,  when  there  are  only  a  few  English 
members,  the  majority  of  the  church  being  Gorman  ?  Considered,  that 
it  is  right  and  our  duty  to  preach  the  gospel  to  every  nation  as  far  as  we 
are  able,  yet  so  that  in  such  a  case  not  too  much  time  ought  to  be  taken 
up  in  English. 

Y.  M.  1845.  (Indiana.)  Art.  5.  How  is  it  viewed,  when  there  are  per- 
sons and  members  ia  a  meeting,  some  not  understanding  the  English, 
and  others  not  the  German  (language),  and  there  are  some  members  still 
opposing  the  use  of  both  languages  ?  Considered,  that  the  commission 
of  our  Saviour,  Matt.  28  : 19,  commands  us,  and  the  love  of  Christ  eon- 
strains  us,  2  Cor.  5  :  14,  to  preach  the  gospel  to  all  nations,  and  in  every 
tongue  as  far  as  we  are  able.    See  also  Y.  M.  1841,  Art.  4. 

LAW,  TAKING  THE  BENEFIT  OF. 

Y.  M.  1822.  (Miami.)  Art.  2.  Whether  it  is  right  for  a  brother  to 
take  the  benefit  of  the  law,  was  considered,  that  when  a  brother  is  so  im- 
prudent that  he  falls  under  the  power  of  law,  he  is  not  to  have  privilege 
to  take  the  benefit  of  the  law,  but  to  seek  counsel  from  the  church.  Yet 
it  would  be  always  best  to  seek  counsel  before  a  member  comes  so  far. 

Y.  M.  1841.  Art.  5.  Whether  a  brother,  consistently  with  the  gospel, 
can  take  the  benefit  of  the  law  for  insolvent  debtors  ?  Considered,  that 
there  may  be  cases,  where  the  involving  at  first  and  the  consequences 
thereupon  are  not  at  all  compatible  with  the  gospel,  and  where  the  church 


LAW,  USING  IT  AGAINST  DEBTORS.  127 

could  not  hold  such  as  brethren ;  and  that  there  may  be  cases,  where  a 
brother  by  misfortune  may  be  brought  to  such  extremity,  and  if  he  were 
honest  in  his  declaration,  his  application  for  the  benefit  of  the  law  might 
even  be  excusable.  In  all  such  cases,  however,  the  church  has  to  investi- 
gate the  matter,  and  judge  accordingly  ;  and  if  the  church  is  at  a  loss,  to 
call  in,  as  in  other  cases,  the  assistance  of  elders  from  other  churches. 

LAW,  USING  IT  AGAINST  DEBTORS. 

Y.  M.  1810.  Art.  2.  Concerning  brethren  who  use  the  law  for  col- 
lecting debts,  was  considered,  that  it  is  unbecoming  for  brethren  to  do  so, 
that  it  cannot  be  permitted,  and  if  they  should  do  such  a  disallowed  thing, 
they  are  to  be  left  over  to  the  counsel  of  the  church. 

Y.  M.  1821.  (Pennsylvania.)  Art.  1.  Whether  an  ordained  brother 
may  collect  debts  by  the  power  of  the  law  ?  Considered,  that  no  brother, 
much  less  one  that  is  ordained,  has  a  right  to  do  so,  according  to  gospel 
doctrine,  neither  for  himself  nor  for  another. 

Y.  M.  1833.  Art.  2.  Whether  there  is  any  difference  in  using  the 
law  for  our  own  benefit  or  only  as  executors  or  administrators  ?  Consid- 
ered, there  is  none  in  reality;  it  is  wrong  for  ourselves,  it  is  wrong  if  we 
do  it  for  others. 

Y.  M.  1831.  Art.  8.  How  is  it  viewed  when  a  ministering  brother,  as 
executor  or  administrator  of  an  estate,  is  compelled  to  use  the  law  ?  Con 
sidered,  he  should  do  nothing  without  the  counsel  of  the  church. 

Y.  M.  1812.  Art.  11.  Whether  it  be  allowable  for  brethren  to  collect 
debts  by  force  of  law,  and  what  is  to  be  done  with  a  brother  who  uses  the 
power  of  the  law,  and  justifies  himself  in  the  same  ?  Considered,  as 
always  was  done  by  the  brethren,  that  we  have  no  right,  according  to  the 
gospel,  to  use  the  rigor  of  the  law  in  collecting  debts,  and  that  a  brothe 
who  has  done  so,  falls  into  the  judgment  of  the  church. 

Y.  M.  1844.  Art.  7-  Whether  it  be  allowable  for  brethren  to  collect 
debts  by  force  of  law,  it  was  again  considered,  that  no  brother  has  any 
right  in  the  gospel  to  sue  at  law.    Luke  3  : 14,  Matt.  5  :  38,  6  :  12,  &  c 

Y.  M.1848.  (Indiana.)  Art.  9.  Whether  brethren  can,  according  to  the 
gospel,  use  the  force  of  the  law,  and  collect  money  from  brethren,  and 
thereby  cause  considerable  costs,  and  whether  brethren  causing  such  costs 
should  not  at  least  pay  the  same  ?  Considered,  that  the  gospel  gives  us  no 
rfght  to  use  the  force  of  the  law  against  a  brother ;  and  as  to  the  other 
point  in  regard  to  the  costs,  the  church  can  judge  best  in  each  individual 
case. 

Y.  M.  1849.  Art  28.  Whether  a  brother,  who  considers  himself  in- 
jured by  any  public  improvement,  such  as  a'  turnpike  or  a  rail  road  pass 
ing  through  his  land,  can  without  a  violation  of  the  gospel  make  use  of  the 
provision  of  the  law,  which  government  has  enacted  for  the  recovery  of 
damages  in  such  cases  ?  Considered,  as  the  matter  has  been  fully  state  d 
that  it  would  not  be  a  violation  of  the  gospel  to  make  use  of  the  pro- 
visions of  the  law  in  such  cases. 


128  LA.W,  USING  IT  AGAINST  DEBTORS. 


Y.  M  1851.  Art.  24.  "With  regard  to  the  28th  query  in  1849,  a  more 
definite  answer  is  required,  how  far  a  brother  may  go  in  order  to  recover 
indemnification  for  losses  sustained  from  a  rail  road,  turnpike  and  the  like 
passing  through  his  land  ?  Considered,  that  we  might  use  the  provision 
of  the  law,  that  is,  petition  court  for  what  it  will  make  at  damages,  but 
should  u.-?e  no  violence  by  putting  the  law  in  force  for  recompense. 
/  '  Y.  M.  1852.  Art.  3.  Have  we  a  right  to  help  making  the  political 
government,  and  to  serve  as  officers ;  also,  to  put  the  law  in  force  against 
any  of  our  fellowmen  in  any  case  whatever  ?  Considered,  that  the  breth- 
ren should  be  careful,  and  not  betray  their  profession  in  helping  to  make 
and  serve  the  civil  government,  and  if  they  give  in  their  vote,  they 
should  do  it  in  a  quiet  and  peaceable  manner,  without  taking  part  in  elec- 
tioneering, and  return  immediately  from  the  ground  :  that  brethren  should 
hold  no  office  under  the  civil  government,  that  would  cause  them  to  be- 
tray their  faith  ;  and  as  respects  using  the  law  against  our  fellow  creatures, 
brethren  should  use  lenity  and  Christian  forbearance  toward  our  fellow- 
men,  and  not  compel  them  by  the  law,  unless  forced  so  to  do  by  stern  ne- 
cessity. But  before  so  doing  they  should  always  take  the  counsel  of 
the  church. 

Y.  M.  1853.  Art.  10.  Concerning  going  to  law.  Considered,  that  it 
should  be  left  as  it  was  decided  last  year.    See  i\lin.  of  1852,  Art.  8. 

Y.  M.  1857.  Art.  16.  Inasmuch  as  it  is  considered  by  the  brethren, 
that  we  have  no  right,  according  to  the  gospel,  to  use  the  law  in  collecting 
debts,  or  to  sue  at  law ;  would  not  a  brother  who  has  done  so,  or  may  do 
so,  fall  into  the  judgment  of  the  church?  Ans.  This  subject  has  fre- 
quently been  discussed  in  our  annual  meetings,  and  we  cannot,  we  think, 
come  to  a  better  conclusion  than  our  dear  brethren  came  to  in  1852  ;  and 
as  no  brother  should  be  his  own  judge  in  this  matter,  the  brethren  very 
wixvli/  added  the  proviso,  that  in  all  cases  the  church  should  be  consulted, 
and  if  its  couns'-l  is  disreyarded,  those  who  disregard  it  will  fall  into  the 
judgment  of  the  church. 

Y.  M.  1858.  Art.  20.  Is  it  right,  according  to  the  gospel,  to  enforce 
the  law  in  any  case  whatever,  and  if  so,  where  is  the  gospel  authority  '! 
Concluded,  to  adopt  the  decision  of  the  annual  meeting  of  1857.  Bee 
above  Art.  16. — Art.  30.  How  is  it  considered,  if  a  brother  has  a  note 
against  another  poor  brother,  who  cannot  pay,  and  the  brother  who  has 
the  note  sells  it  to  his  son,  who  is  no  member  of  the  church,  and  he  co.lects 
the  debt  by  law,  and  causes  the  poor  brother's  property  to  be  sold,  the 
brother  who  sold  the  note  justifying  himself  in  doing  as  he  did?  What 
is  to  be  done  in  such  a  case  ?  Considered,  that  the  brother  who  did  so 
committed  a  great  fault,  and  that  he  should  make  restitution  to  the  poor 
brother  to  the  satisfaction  of  the  church. 

Y.  M.  1858.  Art.  32.  If  any  man  be  in  Christ,  and  Christ  in  him,  can  he 
institute  and  prosecute  a  process  in  law  against  any  person  or  persons,  aud 


LECTURING,  &c.— LORD'S  SUPPER.  129 

all  the  time  still  continue  in  Christ,  and  Christ  in  him?  Considered, 
that  he  cannot,  especially  if  gone  into  without  the  counsel  of  the  church 
in  which  he  lives.  Art.  49.  A  brother  buys  a  farm  that  is  sold  by  ex- 
ecutors that  are  not  members  of  the  church,  and  fails  to  make  payment 
according  to  contract;  the  heirs  being  members  of  the  church,  who  after 
waiting  a  long  time  and  being  in  great  need  of  the  money,  and  living 
over  one  hundred  miles  distant  from  the  brother  who  bought  the  farm, 
receive  a  letter  from  him  stating  that  he  will  pay  them  $500,  if  they 
will  throw  off  the  interest.  The  heirs  being  unwilling  to  do  so,  send  word 
to  their  executors  to  collect  their  money  by  law — now  are  the  heirs  under 
obligation  to  pay  the  cost  of  collection  ?  Considered,  that  they  arc  not 
under  such  obligation,  (unless  the  church  being  acquainted  with  all  the 
circumstances  shall  judge  so.) 

Y.  M.  1862.  Art.  62.  Has  a  brother  the  right  to  put  the  law  in 
force  against  his  brother  to  collect  money,  in  any  shape  or  form  whatever, 
without  giving  him  notice  before  ?    Ans.  In  no  case  whatever. 

LECTURING  ON  TEMPERANCE,  &c. 

Y.  M.  1842.  Art.  7.  Whether  it  be  rigjit  for  a  brother  to  deliver  a 
lecture  on  temperance,  if  requested  ?  Considered,  as  our  commission  is 
to  preach  the  Gospel,  that  we  should  do  so,  and  inculcate  temperance 
as  well  as  other  virtues,  but  to  hold  lectures  on  the  subject  of  temper- 
ance exclusively  was  considered  not  to  be  advisable  for  a  brother. 

LIGHTNING  RODS. 

Y.  31.  1851.  Art.  7.  Should  brethren  have  the  privilege  to  put  up 
lightning  rods  '/  Considered,  that  we  would  not  advise  brethren  to  do 
so,  nor  would  we  say  to  those  who  have  them,  to  take  them  down ;  but 
advise  all  our  dear  brethren  to  bear  with  each  other  in  such  matters, 
and  try  to  put  ihcir  chief  trust  in  God. 

Y.  M.  1856.    Art.  25.    Would  it  be  proper  to  re-cousider  the  7th 
query  of  1851,  concerning  the  putting  up  of  lightning  rods  !*    We  * 
would  not  advise  brethren  to  put  up  those  rods,  but  that  the  brethren 
should  bear  with  one  another  in  love  in  such  matters. 

LORD'S  SUPPER. 

Ry  this  we  understand,  not  the  communion  of  bread  and  wine  as  it  is 
understood  and  used  by  many  denominations,  but  we  understand  by  it 
that  meal  immediately  preceding  the  communion,  called  in  the  New 
Testament  dtlnvov — supper,  the  principal  meal  of  the  Hebrews,  and 
taken  by  them  in  the  evening  ;  see  Luke  14  :  12,  kc,  particularly  1 
Cor.  11  :  21,  or  that  feast  of  charity  to  which  Jude,  v.  12,  is  alluding. 

Y.  M.  1827.  Art.  6.  Whether  there  should  be  no  other  meat  but 
9 


130 


LORD'S  SUPPER. 


mutton  at  the  supper,  was  generally  considered  as  most  agreeable  (to 
our  feelings  "gemiithlichstc")  to  take  mutton,  as  it  has  been  always 
customary  with  the  ancient  brethren,  yet  to  make  no  law  herein,  and  to 
bear  with  one  another. 

Y.  M.  1832.  Art.  2.  Whether  such  may  participate  in  the  (Lord's) 
supper  who  are  not  members,  if  there  is  room  ?  Considered,  to  leave  it 
to  the  churches,  wheu  there  is  such  room.  (N.  B.  This  is  not  to  be 
understood  of  the  communion  of  bread  and  wine.) 

Y.  M.  1833.  Art.  4.  Whether  a  person  may  be  admitted  to  our 
(communion  or)  breaking  of  bread,  who  is  not  baptized  according  to 
Grospel  (as  we  understand  it)  ?  Considered,  No.  Art.  5.  Whether  the 
supper  must  be  on  the  table  at  feet-washing? — (No ;  there  is  no  such  com- 
mand in  the  G-ospel,  and  if  the  example  of  Christ  is  urged,  it  is  also  a 
mooted,  doubtful  question  on  this  point.  It  must  be  recollected  that  the 
translators  of  our  modern  version  of  the  New  Testament  did  not  believe 
or  practice  feet-washing,  or  know  any  thing  about  the  real  Lord's  supper, 
calling  the  communion  of  bread  and  wine  the  Lord's  supper.  We  all 
believe,  that  John  13  :  2,  is  wrongly  translated  by  saying,  "  Supper  being 
ended"  before  feetrwashing  is  mentioned,  while  it  is  evident  from  verses 
26-30,  that  supper  was  not  ended  then.) 

Y.  M.  1834.  Art,  1.  How  it  is  considered  to  sing  at  or  during  the 
breaking  of  bread?  Considered,  as  not  proper,  but  at  the  distribution 
of  the  cup  very  proper.  It  was  also  remarked,  that  there  should  be  no 
drinking  without  necessity  while  the  supper  is  served,  until  all  is  served 
up,  and  a  blessing  asked  of  Grod,  because  we  are  to  "  tarry  for  one 
another." 

Y.  M.  1839.  Art.  2.  How  the  supper  should  be  held?  Considered, 
as  it  was  always  observed. 

Y.  M.  1841  Art.  3.  Whether  the  brethren  have  a  right  to  admit 
friends,  who  are  not  members,  to  sit  down  with  us  at  the  Lord's  supper, 
if  there  is  room  ?  Considered,  that  making  a  proper  distinction  between 
the  supper  and  the  communion  of  the  body  and  blood  of  Jesus  Christ, 
there  could  be  no  objection  to  admit  friends  to  the  supper,  when  there 
is  room. 

Y.  M.  1818.  Art.  24.  Is  the  Lord's  supper  observed  by  the  brethren 
according  to  the  Gospel?  Doth  the  Gospel  require  a  supper  in  holding 
communion  meetings?  Considered,  that  we  have  ample  testimony  in 
the  Gospel  to  enable  us  to  conclude,  'that  a  supper  was  eaten  by  the 
Saviour  and  his  disciples  in  the  same  night  he  instituted  the  communion. 
See  Matt.  26:20j  Mark  14  :  17,  18;  Luke  22  :  20;  John  13  :  1-30; 
Jude  V.  12.  And  the  Apostle  Paul,  after  reproving  the  brethren  at 
Corinth  for  their  disorder  in  observing  the  supper,  and  speaking  of  it  as 
the  LORD'S  supper,  expressly  declares,  that  he  had  received  of  the 


LORD'S  SUPPER. 


131 


Lord  what  he  had  delivered  uato  thein,  telling  them  how  to  observe  it  iu 
proper  order.    1  Cor.  11  :  23-34. 

Y.  M.  1849.  Art.  14.  Is  the  supper  which  the  brethren  eat  in  connec- 
tion with  the  communion,  sacred  or  common  ?  As  there  seems  to  be  some 
reason  to  believe  that  the  Apostle  Paul  alludes  to  the  supper  with  other 
means  of  grace  in  the  term,  "ordinances"  used  in  l.Cor.  11  :  2;  and 
as  we  view  it  as  a  practice  of  the  Apostolic  church  to  promote  the  spiritual 
edification  of  its  members,  we  consider  it  a  sacred  institution,  and  as  such 
it  ought  to  be  observed,  especially  as  it  is  emphatically  called  "  the 
Lord's  supper."  1  Cor.  11:  20.  Art.  19.  Should  the  supper  or  part  of 
it  be  on  the  table  at  the  time  of  feet-washing,  or  not?  Considered, 
to  leave  the  matter  as  hitherto  practiced  by  the  brethren.  Art.  21. 
Is  the  Lord's  supper  a  divine  or  sacred  ordinance,  and  if  so,  have  the 
children  of  Grod  a  right  to  invite  such  as  are  not  members  to  eat  of 
it  with  them  at  the  same  table  and  time  ?  Considered,  to  be  a  divine 
and  sacred  ordinance,  as  all  the  Lord's  ordinances  are,  and  should  be 
eaten  by  the  members  only.  (Is  not  preaching  and  praying  also  a 
divine  ordinance,  and  should  we  therefore  exclude  all  from  our  meetings 
but  the  members  ?)  Art.  32.  Is  it  material  what  the  supper  is  com- 
posed of  at  communion'/  Considered  best  not  to  deviate  from  the  order 
of  the  old  brethren.    (The  word  Sel-nvov,  deipnon  requires  a  full  meal.) 

Y.  M.  1850.  Art.  84.  Would  it  not  be  better  and  more  correspond- 
ing with  the  Gospel,  if  the  brethren  would  hold  the  Lord's  supper  more 
in  unison  with  each  other;  for  it  appears  that  some  have  bread  and 
cheese,  and  some  have  meat  and  soup,  &c.  Considered,  that  uniformity 
would  be  better. 

Y.  M.  1856.    Art.  19.  Would  it  not  be  nearer  to  the  word  to  have 
the  supper  prepared  and  on  the  table  before  commencing  to  wash  feet 
Referred  to  Min.  of  1849.  Art.  19. 

Y.  M.  1857.  Art.  2.  Is  it  according  to  the  Gospel  to  have  the  supper 
on  the  table  at  the  time  the  feet  are  washed  ?  Answer.  Inasmuch  as  it 
is  not  expressly  declared  that  Jesus  rose  from  the  table,  he  may  proba- 
bly have  risen  from  a  prepared  supper,  and  as  the  brethren  have  the 
supper  prepared  before  they  proceed  to  the  washing  of  feet,  with  their 
past  practices  in  relation  to  those  things  we  are  satisfied. 

Y.  M.  1858.  Art.  33.  Is  it  according  to  the  word  of  God  to  make 
use  of  beef  instead  of  lamb  in  eating  the  Lord's  supper  ?  Answer.  It 
is.    (It  should  have  been  said,  where  ?) 

Y.  M.  1862.  Art.  43.  Is  it  in  accordance  with  the  word  of  God  to 
have  the  supper  on  the  table  before  washing  feet  ?  Answer.  We  con- 
sider that  it  is  (?)    (See  the  next  following.) 

Y.  M.  1863,  Art.  21.  Whereas,  there  has  obtained  of  late  years 
some  diflference  in  ob3erving  the  Lord's  supper  among  different  churches, 


132 


LOTTERIES— LOVE  FEASTS. 


some  setting  the  supper  on  tlie  table  before  feet-washing,  while  some  do 
not  till  aftei' — the  latter  being  the  old  universal  practice; — and  whereas, 
the  proceedings  of  Annual  Meeting  of  last  year  in  the  Art.  43,  have 
grieved  some  of  our  brethren  ;  and  whereas,  a  conciliatory  course  should 
always  be  pursued  when  brethren  have  a  preference  as  it  regards  the 
mode  or  way  of  observing  an  ordinance,  so  that  it  is  properly  observed — 
we  therefore  recall  the  decision  of  the  Annual  Meeting  above  referred 
to,  and  let  the  subject  of  the  time  of  putting  the  supper  on  the  table 
stand  precisely  where  it  stood  previous  to  the  decision  of  1862,  with  the 
understandiug  that  the  churches  may  and  should  continue  without  mak- 
ing any  change  either  way,  until  we  have  further  light  on  the  subject  to 
bring  about  a  more  full  union. 

LOTTERIES. 

Y.  M.  1804.  Art.  7.  Concerning  buying  lottery-tickets  with  a  hope 
of  gain,  it  was  unanimously  concluded,  that  such  cannot  be  approved  in 
members,  and  parents  should  by  all  means  prevent  their  children  from 
it,  because  it  cannot  be  viewed  any  better  than  other  gambling  for  gain. 

Y.  M.  1841.  Art.  1.  Whether  it  would  be  right  and  allowable  accord- 
ing to  the  Gospel  for  members  to  buy  lottery-tickets  ?  Considered, 
that  as  a  species  of  gambling  for  gain's  sake,  whereby  others  must 
necessarily  lose,  it  is  wrong,  and  not  allowable  at  all  for  a  brother. 

Y.  M.  1850.  Art.  29.  Is  a  member,  brother  or  sister,  not  as  justifi- 
able in  buying  lottery-tickets,  as  in  purchasing  Bank  stock,  or  taking 
eight  or  ten  per  cent,  interest  on  money  loaned  to  a  brother  ?  Consid- 
ered, that  baying  lottery-tickets  is  very  wrong,  taking  more  than  lawful 
interest  is  worse  still,  and  taking  stock  in  a  Bank  ought  to  be  avoided 
also  by  brethren.    One  wrong  can  never  justify  another. 

Y.  M.  1853.  Art.  19.  Concerning  brethren  purchasing  and  drawing 
lottery-tickets.  Considered,  that  brethren  should  not  have  any  thing 
at  all  to  do  with  this  or  any  other  species  of  gambling. 

LOVEFEASTS. 

By  these  we  understand  those  festivals  celebrated  from  time  to  time 
in  our  churches,  at  which  there  generally  assemble  ministers  and  mem- 
bers from  all  the  surrounding  districts,  and  sometimes  from  far  and  near, 
and  where  most  of  the  ordinances  of  the  house  of  God  are  administered, 
viz :  Baptism,  when  there  are  applicants,  and  always  feet-washing,  the 
Lord's  supper  and  the  communion,  &c.  These  generally  attract  great 
crowds,  hence  the  following  queries. 

Y.  M.  1S28.  Art.  13.  Whether  we  might  hold  small  (private,  not 
publicly  announced)  lovefeasts  ?  Considered,  in  cases  where  there  are  but 
few  members  (or  where  a  member  is  on  a  sick  bed,  desirous  to  partake 


MANUSCRIPT  LETTERS  OF  OLDEN  TIME. 


133 


once  more),  provided  that  one  ordained  brother  would  be  present,  and 
that  everything  would  be  done  at  the  right  time  and  in  proper  order, 
there  could  bo  no  objection  at  all,  and  it  would  not  be  contrary  to  the 
(word  of)  truth ;  yet  care  should  be  taken  that  it  may  not  cause  grief 
(pressure)  or  loss  of  affection. 

Y.  ftl.  1842.  Art.  3.  Whether  our  lovefeasts  could  not  be  held  more 
privately  and  more  often?  The  advice  (in  connection  with  the  forego- 
ing) was  to  select  such  times  and  places  as  experience  may  teach  to  be 
most  suitable  for  this  purpose. 

Y.  M.  18  iO.  Art.  5.  Some  members  think  there  is  too  much  feast- 
ing at  our  lovefeasts,  in  providing  so  much  for  those  who  come  to  feast 
and  make  disturbance  at  our  meetings.  Considered,  that  we  are  to  feed 
the  hungry,  if  we  are  led  by  Christ's  example ;  and  the  apostle  says, 
"  Therefore  if  thine  enemy  hunger,  feed  him ;  if  he  thirst,  give  him 
drink :  for  in  so  doing  thou  shalt  heap  coals  of  fire  on  his  head."  Rom. 
12  :  20.  (Christ's  example  was  to  feed  the  hungry  multitude  :  "  Because 
they  continued  with  me  (Christ)  now  three  days,  and  have  nothing  to 
eat."  Matt.  15  :  .32.  There  was  no  previous  preparation,  nor  announce- 
ment what  Christ  was  going  to  do.) 

Y  M.  1862.  Art.  52.  Would  it  be  against  the  order  of  the  Gospel  or 
of  the  brethren,  for  a  church,  if  the  members  agree  to  do  so.  to  hold  a 
lovefeast  without  tendering  an  invitation  to  any  of  the  members  of  the 
adjoining  churches  but  the  ministering  brethren  ?  Answer.  We  con- 
sider if  a  church  for  want  of  room,  or  for  other  good  reasons,  thinks  it 
proper  to  hold  a  lovefeast  without  giving  a  general  invitation,  it  may  be 
permitted  to  do  so. 

3IANUSCKIPT  LETTERS  OF  OLDEN  TIME. 

Manuscript  Letters  of  olden  time,  (the  original  hand-writing 
of  part  of  them  being  in  possession  of  the  author  of  "  Encyclopedia.") 

Letter  from  Michael  Frantz,  in  Conestoga,  dated  Dec.  9,  1747. 
Grace  be  with  you,  and  peace  from  God  our  Father  and  the  Lord  Jesus 
Christ,  who  has  loved  us  with  his  pure  love,  and  loves  us  still  and 
always  with  his  fervent  love ;  from  him  I  wish  you  in  his  pure  love 
peace,  union,  holiness,  and  steadfastness  in  faith,  to  persevere,  and  to 
continue  laboring  in  the  work  of  the  Lord  with  all  the  laborers  and  war- 
riors of  Jesus  Christ.  Amen.  All  my  very  worthy  and  much  beloved 
brethren  in  God,  old  and  young,  together  with  the  whole  church,  brethren 
and  sisters,  be  heartily  greeted  with  the  love  of  Jesus.  Amen. 

Moreover,  dear  brethren,  I  would  let  you  know,  that  I  have  duly  re- 
ceived in  love  your  loving  letter  and  respectful  inquiries  by  the  dear 
brother  Conrad  flartman,  and  since  the  brother  was  anxious  to  hasten 
away  again,  I  could  not  counsel  much  with  other  brethren  upon  what 


134 


MANUSCRIPT  LETTERS  OF  OLDEN  TIME. 


you  desired  an  answer,  viz  :  Whether  you  would  have  authority  accord- 
ing to  the  Gospel  to  break  bread  (of  communion)  or  not  without  (the 
presence  of)  elders?  My  simple  answer  is  not  (intended)  that  it  should 
stand  conclusive  or  as  an  article  of  covenant,  what  I  write,  but  I 
can  well  leave  it  over  to  other  brethi-en,  yet  so  that  it  is  my  understand- 
ing, mind  and  oouHsel,  namely,  when  it  happens  from  want  of  an  elder 
(being  present  at  a  communion),  it  might  well  be  allowed  when  there  is 
a  brother  in  a  church,  who  has  been  put  on  trial  by  the  church  to  serve 
in  place  of  an  elder  (has  been  advanced  to  administer  the  ordinances,  as 
we  express  it  in  the  present  day),  after  being  approved,  (that  he  should 
so  serve).  But  if  there  is  in  a  church  no  brother  thus  advanced,  as 
stated  just  now,  then  the  church  may  select  two  brethren,  or  as  many  as 
may  be  thought  prudent,  and  then  have  it  decided  by  lot  in  the  name  of 
the  Lord,  who  is  to  serve,  and  let  him  upon  whom  the  lot  falls,  serve 
in  the  fear  of  the  Lord,  as  much  as  is  recjuired  at  that  time — not  as  if 
he  was  confirmed  (or  ordained)  for  such  service,  but  the  same  course 
would  have  to  be  repeated  at  another  time.  But  when. a  brother  is  on 
trial  for  the  office  of  an  elder,  let  him  "  also  first  be  proved;  then  let  them 
.serve — being  without  reproach,"  as  Paul  says,  I  Timothy,  3d  chapter. 

I  let  you  know,  dear  brethren,  from  (my  own)  experience,  that  some 
years  ago  it  came  to  pass  once  here  with  us  in  Conestoga,  that  baptism 
was  to  be  performed;  I  was  at  that  time  sick,  and  could  not  attend  to 
this  work.  Then  two  of  the  ministering  brethren  drew  lots  among 
themselves,  and  the  one  thus  assigned  did  baptize  at  that  time,  and  all 
passed  oif  well.  Then  there  was  a  brother  who  was  proved  in  the  office 
of  providin:^  for  the  poor.  After  soma  turn  there  was  a  communion 
held,  and  it  was  entrusted  to  a  brother  without  ht,  and  things  went  in 
a  disorderly  manner.  Reference  has  been  made  to  the  ancient  church 
at  Corinth,  that  Paul  permitted  them  to  break  bread  without  elders, 
and  my  belief  is,  that  it  was  done  for  want  of  elders.  For  Paul  charg- 
ed Titus  afterward,  that  he  should  appoint  ciders  in  each  city.  Titus 
1:5.  It  is  easily  perceived  that  things  with  the  Corinthians  went  on  in 
a  very  disorderly  manner,  because  they  had  no  elder  or  overseer.  But  I 
hope  concerning  you  for  the  best,  and  not  for  such  things  as  occurred 
with  the  Corinthians.  Therefore  I  wish  you  much  peace  and  love,  to 
be  endeavoring  to  keep  the  unity  of  the  Spirit,  and  "  to  continue  stead- 
fastly in  the  apostle's  doctrine  and  fellowship,  and  in  breaking  of  bread, 
and  in  prayer."    Acts  2. 

With  this  I  close,  and  greet  you  with  mine,  and  commend  you  to  the 
word  of  his  grace;  yea  to  God  and  to  the  living  word,  to  give  to  you  and 
us  through  his  Spirit,  according  to  the  counsel  and  word  of  God,  to  keep 
house  in  the  love  of  Jesus.    Amen.  Mich.ael  Frantz. 

Remaining  by  the  grace  of  God  yours  in  love,  bound  together  as  breth- 
ren and  co-laborers  according  to  the  doctrine  of  Jesus  Christ.  Amen. 


MANUSCRIPT  LETTERS  OF  OLDEN  TIME. 


135 


A  LETTER  dated  December  28,  1758,  written  by  Alexander  Mack, 
jr.,  and  others. 

This  day,  the  28th  December,  ITS'*,  we,  the  undersigned  brethren, 
have  consulted  together  in  the  fear  of  the  Lord  concerning  the  unrecon- 
ciled difficulties  between  brother  Schwartz  and  brother  Peter,  and  have 
deemed  it  right  and  just,  that  brother  Peter  should  give  to  brother 
Schwartz  in  money  six  pounds  ten  shillings,  because  it  so  happened  that 
brother  Schwartz  could  not  keep  his  share  in  the  contract  about  land 
which  they  had  purchased  together,  and  he  had  been  a  party  concerned 
from  the  commencement.  Afterward  it  turned  out  that  the  advantage 
of  the  cheap  bargain  slipped  from  his  hand,  and  he  had  to  pay  for  his 
field,  comparatively  with  the  other,  too  dearly,  and  brother  Peter  has  not 
been  quite  guiltless,  which  he  himself  confesses.  But  in  order  that  we 
may  be  satisfied  with  his  acknowledgment,  we  have  laid  the  above  upon 
him,  and  give  him  time  for  reflection.  If  he  can  do  it,  and  will  then  be 
at  peace  and  reconciled  with  us  and  with  brother  Schwartz,  all  shall  be 
forgotten  and  buried,  and  no  man  shall  have  a  right  to  draw  forth  some- 
thing of  it  again.  Until  then  (that  he  shall  do  so)  we  will  give  him  in 
hope  the  (salutation  of  the)  kiss,  but  cannot  break  the  bread  (of  com- 
munion) with  him.  But  if  he  does  so  as  stated  above,  then  we  can  also 
break  the  bread  of  communion  with  him,  if  nothing  else  should  be  made 
manifest  that  would  make  him  unfit  for  it.  Yet  with  this  proviso,  that 
if  it  would  go  too  long  (before  said  Peter  will  do  what  is  laid  upon 
him),  we  will  upon  counsel  of  the  church  make  again  inquiry  about  thi.« 
matter.  On  the  other  hand  we  have  concluded,  that  if  brother  Schwartz 
will  be  able  to  be  at  peace  with  us,  and  make  no  (further)  complaint  or 
demand  on  brother  Peter  concerning  those  old  matters,  then  we  will  be 
satisfied  with  him  also.  (Signed)  Sander  Mack,  Lorentz  Shweitzer, 
Christoph  Saur,  Henry  Slingluff,  Philip  Weber,  Anton  Schneider,  George 
Schreiber,  Justus  Fucbs,  Philip  Diehl,  Henry  Daumer,  John  Steiner. 

Concerning  the  visions  of  Catharine  Hummer,  about  one 

HUNDRED  years  AGO. 

In  order  to  understand  more  fully  to  what  the  brethren  had  reference 
in  the  following  conclusion,  we  give  an  extract  of  the  report,  taken  from 
her  own  statements,  and  recorded  in  the  "  Chronicon  Ephratense,"  page 
131  fi'.  according  to  which  it  seems,  that  in  the  year  1762,  the  3d  of 
October,  said  Catharine  Hummer,  she  had  the  first  vision  in  the  night, 
between  10  and  11  o'clock,  while  she  was  sitting  in  the  kitchen  by  the 
fire.  At  first  she  heard  a  knocking  at  the  door,  upon  which  she  looked 
out,  but  there  was  no  person.  Soon  after  she  heard  a  second  knocking, 
and  went  out  again,  but  found  nobody,  At  last  it  knocked  the  third 
time,  and  when  she  went  out  and  looked  around,  an  angel  stood  near  her 


13(3 


MAxXUSORIPT  LETTERS  OF  OLDEX  TIME. 


on  her  right,  who  spoke  :  '*  Yes,  my  friend,  it  is  midnight  and  late,  &c." 
and  then  sang,  and  thus  a  conversation  and  singing  was  continued,  until 
the  angel  disappeared.  From  that  night,  Catharine  relates  herself,  that 
she  was  for  seven  days  and  nights  most  of  the  time  in  an  ecstacy,  that 
her  spirit  was  separated  from  her  body,  and  was  led  about  through 
strange  places,  and  saw  and  heard  strange  things.  Again,  November 
12,  1762,  and  December  6th  and  13th  of  the  same  year,  she  had  visions, 
whioh  are  recorded  at  length  in  said  "  Chronicon,"  and  it  is  stated 
there  these  visions  have  continued  until  April  of  the  year  1765,  and 
that  the  father  of  this  person,  who  was,  it  appears,  a  minister  among  the 
brethren,  after  the  noise  of  these  visions  had  brought  people  to  his 
house  from  a  distance  of  sixty  miles,  finally  went  abroad  with  his  daugh- 
ter, and  preached  to  the  awakening  of  many  souls.  But  it  appears  that 
these  movements  were  also  accompanied  by  disorder,  confusion  and 
offenses,  and  hence  the  brethren  wrote  the  following  letter  of 

ADVICE. 

CoNE.sTOGA,  May  28,  1763. 
The  undersigned  brethren  from  their  different  places  (of  abode),  have 
been  here  assembled  in  the  fear  of  the  Lord,  in  order  to  see,  in  heart- 
felt and  compassionate  brotherly  love,  how  we  might  advise  our  brethren, 
in  God  beloved,  concerning  the  many  woundings  and  different  transgres- 
sions that  have  occurred  since  the  exercises,  visions  and  doings  of  and 
with  the  sister  Catharine  Hummer,  in  the  White  Oak  country,  have 
happened.  After  we  have  yesterday  heard  the  accusations  of  the  brethren 
against  one  another,  and  their  testimony,  that  they  would  not  seek  any 
division,  but  were  willing  to  hear  our  brotherly  counsel  of  love — we  have 
(in  the  next  place,)  all,  every  one  of  us,  carefully  heard  and  considered 
the  mind  of  each  and  every  one  of  us,  the  undersigned  brethren  has  de- 
clared his  mind  and  advice  freely,  one  after  the  other,  and  then  we  have 
further  united  in  the  fear  of  the  Lord  on  this,  that  we  would  in  union 
counsel  our  brethren  as  follows :  First,  we  believe  and  judge,  indeed, 
that  brother  Hummer  has  brought  too  much  of  his  humanity  (or  human 
nature)  into  this  movement,  from  which  different  fruits  of  disunion  have 
grown.  In  the  second  place,  however,  we  consider,  that  both  sides  have 
gone  too  far  in  words  and  judgirents  against  one  another,  and  hence  it 
is  our  brotherly  counsel  that  brother  Peter  Hummer  should  needs  make 
acknowledgments,  where  he  might  have  offended  with  regard  of  brotherly 
obedience,  and  if  there  are  on  both  sides  conviction  and  acknowledgment, 
then  we  advise  out  of  brotherly  love,  that  on  both  sides  all  judgments 
and  harsh  expressions  might  be  entirely  laid  down,  though  we  have  not 
the  same  opinion  of  that  noted  (singular)  occurrence,  so  that  those  who 
think  well  of  it,  should  not  judge  those  who  are  of  the  contrary  opinion, 


MANUSCRIPT  LETTERS  OF  OLDEN  TIME.  loT 


and  those  who  do  not  esteem  it.  should  not  despise  those  who  expect  t(i 
derive  some  use  and  benefit  from  it. 

For  the  rest,  we  advise  you,  beloved  brethren,  receive  one  another  a< 
(yhrist  has  received  us,  and  pardon  one  another  as  Christ  has  pardoned 
us  also,  and  let  us  everywhere  consider,  that  all  disputing,  judging  and 
despising  should  be  entirely  laid  aside,  and  thus  remain,  that  every  one 
leave  to  the  other  his  own  opinion,  in  the  fear  of  the  Lord,  and  alto- 
gether for  conscience'  sake.  Moreover,  it  is  our  advice  that  all  unneces- 
sary and  too  frequent  visiting  should  cease,  and  every  one  should  earn- 
estly abstain  from  all  appearance  of  evil,  and  aim  in  all  things  after 
truth  and  uprightness,  in  order  that  truth  may  make  us  free  from  all 
that  might  still  keep  us  in  captivity,  and  prevent  us  from  coming  to  a 
oneness  of  mind  in  Christ  Jesus  according  to  the  will  cf  God.  If  now 
one  or  the  other  should  think  we  have  not  sufficiently  judged  the  occur- 
rence, let  him  consider,  that  we  cannot  see  the  least  cause  of  a  separa- 
tion for  conscience'  sake.  Hence,  we  have  felt  constrained  not  to  criti- 
cise or  judge  this  (strange)  aflPair,  but  rather  to  advise  every  one  to  :i 
godly  impartiality  and  patience,  that  none  may  judge  any  thing  before 
the  time  until  the  Lord  come,  who  both  will  bring  to  light  the  hidden 
things  of  darkness,  and  will  make  manifest  the  counsels  of  the  heart, 
and  then  shall  every  man  have  praise  of  Grod  according  to  his  faith  and 
its  fruits.  Signed  by  Jacob  Meyer,  Peter  DirdorfF,  Martin  Urner. 
Nicholas  Martin,  Lorenz  Shrab,  Henry  NaflF,  George  Schreiber. 
Christopher  Saur,  George  Etter,  Joseph  Rentsh,  Jacob  Stutzman,  Johu 
Shlipfer,  Jacob  Mohr,  Mattes  Schweitzer,  Henry  Raudenbush,  Gideon 
Rausser,  Daniel  Letterman,  Daniel  Arnold,  Anton  Hartman,  Sander 
Mack,  Nicholas  Letterman,  Stephen  Ulrich. 

AN  INTERESTING  LETTER  TO  A  BROrHER  PRINTER. 

In  Jesus  Christ,  our  only  and  true  Saviour,  much  beloved  brother 
Christopher  Saur.  Love  and  a  desire  for  the  salvation  of  us  all  in 
Christ  causes  us  many  inward  afflictions  in  these  dangerous  days  and 
times.  Our  ever  kind  God  would  in  mercy  take  care  of  our  souls,  that 
we  may  not  miss  the  right  road,  nor  by  a  secret  approval  of  command- 
ments of  men  may  get  on  the  way  of  the  murderer.  Our  souls  are  justly 
prostrated  to  the  dust,  and  cry  for  divine  mercy :  Spare,  oh  Lord,  spare 
thy  inheritance,  and  take  charge  of  thy  scattered  sheep  ! 

Dear  brother,  it  appears  to  us  as  if  hidden  and  very  politic  powers 
of  the  spirit  of  this  world  had  laid  a  secret  snare  for  thy  soul,  trying  to 
bring  thee  into  their  net  by  the  well  meant  printing  of  Catechisms. 
May  God  himself  grant  thy  soul  new  strength,  making  thee  young  as  au 
eagle  among  those  who  hope  in  the  name  of  the  Lord,  and  put  their 
trust  in  the  Lord  of  lords,  who  can  save  even  from  death.    Yes,  dear 


138 


MANUSCRIPT  LETTERS  OF  OLDEN  TIME. 


brother,  the  Lord  Jesus  Christ  make  thee  whole  in  the  faith  and  in  the 
love  towards  thy  weak  fellow-members;  may  He  make  thy  feet  like  hart's 
feet  to  escape  from  all  the  snares  of  the  enemy.  Oh,  how  happy  will 
our  souls  be,  when  we  come  with  a  good  conscience  to  the  end  of  our 
pilgrimage,  and  can  hear  the  most  blessed  and  glorious  words :  "  Well 
done,  thou  good  and  faithful  servant,  thou  hast  been  faithful  over  a  few 
things,  I  will  make  thee  ruler  over  many  things :  enter  thou  into  the 
joy  of  thy  Lord."  Now  the  Lord  still  calls  unto  us  :  "  Be  thou  faithful 
unto  death,  and  I  will  give  thee  a  crown  of  life  I" 

Dear  brother,  as  it  appears  to  us,  thou  hast  committed  a  fault  already, 
or  (rather)  hast  been  overtaken  in  a  fault,  which  may  often  happen 
before  we  are  aware  of  it,  if  we  are  not  strictly  attentive  to  the 
excellent  and  most  perfect  form  of  doctrine.  According  to  our  appre- 
hension it  was  indeed  already  a  fault,  that  thou  hast  ever  printed  a 
single  H — catechism  :  for  he  who  will  teach  the  commandments  of  God, 
must  teach  no  commandments  of  men ;  otherwise  by  the  human  com- 
mandments (or  traditions),  his  whole  religion  will  become  a  vain  religion. 
So  likewi.se  thy  printing-oiEce,  if  it  is  to  serve  to  the  honor  of  God,  must 
not  honor  human  traditions ;  for  God's  commandments  and  human  tra- 
ditions do  not  agree  together. 

We  had,  however,  some  time  since  cause  to  hope,  that  by  grace  in  the 
testimony  of  thy  conscience,  that  fault  was  healed  and  amended,  especi. 
ally  when  thou  "  didst  promise  so  willingly  to  members  not  to  print  any 
more  of  that  catechism."  But  since  we  now  see  with  grief  that  also 
the  beloved  brother  Justus  has  been  overtaken  in  the  same  fault  with 
thee,  and  thou  sayst  that  thou  wouldst  not  promise  any  more  what  thou 
hadst  promised  formerly  of  your  own  accord.  This  matter  has  become 
to  us  very  grave  and  serious;  and  we  find  ourselves  constrained  by 
our  own  consciences,  to  lay  before  you  both,  dear  brethren,  this  matter 
according  to  our  own  view  to  your  mature  consideration,  in  hope  that 
God  and  his  grace  would  awaken  once  more  your  consciences,  to  con- 
sider, and  as  it  were  address  yourselves  and  say  :  What  have  we  done  ? 

Christ  has  commanded  to  teach  all  nations  and  then  to  baptize,  but  you 
print  (in  said  catechism)  that  infants  should  be  baptized. 

Christ  has  said  that  we  should  "swear  not  at  all;"  but  you  print  we 
ought  or  might  indeed  swear  an  oath  by  the  name  of  God  in  a  godly 
manner. 

Christ  says,  "  He  that  loves  me  keeps  my  commandments;"  and  the 
Apostle  John  says,  "His  commandments  are  not  grievous;"  but  you 
print  that  even  a  converted  man  could  not  keep  God's  commandments. 

Christ  says,  Not  every  one  that  saith  unto  me,  Lord,  Lord,  shall 
ent^r  into  the  kingdom  of  heaven;  but  he  that  doeth  the  will  of  my 
Father  which  is  in  heaven."    You  print  that  to  him  who  has  never 


MANUSCRIPT  LETTERS  ON  OLDEN  TIME. 


139 


kept  any  of  the  commandments  of  God,  and  is  still  inclined  to  every 
evil  thing,  to  him  the  merits  of  Christ  were  imputed  in  such  a  manner  as 
if  he  himself  had  fulfilled  all  obedience,  if  he  only  accepts  such  with  a 
believing  heart. 

Dearly  beloved  brethren,  the  more  we  reflect  on  these  things,  the 
more  inconsistent  they  appear  to  us.  Oh  do  consider  but  once  with  us 
what  James  says :  "Above  all  things,  my  brethren,  swear  not,  *  *  * 
(but  let  your  yea  be  yea,  and  your  nay,  nay;)  lest  ye  fall  into  condemna- 
tion !"  Consider  deeply  what  hypocrisy  that  little  book  contains !  It 
teaches  that  we  might  swear  in  a  godly  manner,  though  He  who  is 
alone  able  to  save  has  commanded  we  shall  swear  not  at  all  ?  What 
kind  of  godliness  was  there  ever  found  in  disobedience  V  Christ,  the 
eternal  truth,  calls  those  hypocrites  who  made  the  commandments  of 
God  of  none  effect,  in  order  to  observe  their  own  traditions.  Now,  in- 
deed, both  repentance  and  baptism  is  made  of  none  effect  by  their  miser- 
able infant  sprinkling.  It  is,  however,  not  our  object  to  specify  particu- 
larly all  hypocrisy  which  is  sown  by  this  little  book  as  a  fruitful  seed 
into  the  hearts  of  tender  youths;  yet  we  believe,  as  in  ancient  times,  that, 
from  false  prophets  in  Jerusalem  hypocrisy  spread  through  the  whole 
land ;  so  from  the  seed  of  human  commandments  in  Babylon  comes  up 
hypocrisy,  and  grows  and  blossoms  among  the  great  multitude  of  those 
who  call  themselves  Christians.  Oh  that  we  might  depart  entirely  from 
all  hypocrisy  ! 

Of  course,  you  have  not  had  that  impression  of  this  little  book ;  for 
then  it  would  have  been  impossible  for  you  to  print  it.  But  we  wish 
that  none  of  you  may  have  offended  his  own  conscience  in  this  matter, 
and  that  you  might  yet  see  how  you  have  not  at  all  obtained  your  well 
intended  object  by  the  printing  of  this  little  book.  For  as  far  as  we 
have  understood  from  thee,  brother  Christopher,  you  have  to  show  no 
weightier  reason  than  that  we  should  not  be  off<;nsive  to  any  one,  and 
indeed  if  this  were  correct,  it  would  be  nothing  strange  if  you  deemed 
that  catechism  a  useful  book ;  but  oh  far  different  is  the  case !  You 
have  already  offended  your  members  thereby,  and  the  offense  taken  by 
the  lude  world  on  it  is  different;  some  say,  the  catechism  must  be  right 
because  Saur  prints  it;  others  say,  Saur  prints  every  thing  for  money. 
And  oh  how  easily  may  we  become  offensive  unto  young  babies  in  the 
truth,  if  they  should  learn  that  we  are  getting  into  difficulties  among 
ourselves  on  account  of  that  catechism.  But  unto  peace  we  are  called 
of  God,  and  thus  we  are  to  follow  "  peace  with  all  men,  and  holiness, 
without  which  no  man  shall  see  the  Lord." 

Therefore  receive  us,  dear  brethren  ;  we  will  not  require  of  you  to  make 
any  special  promise  against  youv  will,  but  this  we  desire,  that  if  you  or 
one  of  you  in  the  future  should  undertake  to  print  again  that  little 


140         MANUSCRIPT  LETTERS  OF  OLDEN  TIME. 


book,  you  would  let  us  know  in  love,  in  order  that  we  may  call  a  bij^ 
meeting  of  all  the  Elders  in  the  land  to  hear  their  mind,  whether  we 
have  done  right  or  wrong  in  admonishing  you  on  this  matter,  and 
whether  it  be  possible  that  after  such  admonition  a  follower  of  Christ 
could  print  such  a  book  or  not? 

Further,  have  we  understood  thee  to  say  to  us,  that  it  is  thy  desire  to 
know  whether  we  could  bid  thee  God  speed  in  the  good  uudertaking 
with  thy  printing-office  to  make  thyself  useful  among  all  sorts  of  men? 
In  reply,  we  bid  thee  from  the  heart,  God  speed  ;  namely,  that  the  word 
of  Christ  dwell  richly  in  thy  heart,  in  thy  house,  and  in  thy  printing  office; 
but  concerning  the  word  of  the  serpent,  which  men  want  to  be  honored 
instead  of  the  commandment  of  God,  in  that  we  bid  thee  God  speed, 
that  the  Lord  may  deliver  thee  from  it,  and  that  also  thy  printing-office 
may  be  purified  from  tbe  same.  "  For  whatsoever  a  man  soweth,  that 
shall  he  also  reap."  Now,  if  thou  wilt  sow  good  seed  by  thy  printing- 
office,  then  thy  children,  and  also  thy  fellow-believers  who  wish  thee 
well,  may  hope  to  reap  a  good  harvest  from  it,  according  to  the  saying, 
"  One  soweth,  and  another  reapeth."  Thus  it  is  the  will  of  the  Lord 
that  we  should  reap  a  full  harvest  in  truth  and  righteousness,  that  both 
may  rejoice  together,  he  that  soweth  and  he  that  reapeth. 

Written  in  the  month  of  August,  Anno  1764.  (Signed)  Henry 
Slingluff,  Anthony  Schneider,  Alexander  Mack,  Philip  Weber,  George 
Schreiber. 

(Postscript  in  the  same  hand-writing.) 

In  consideration  of  my  mortality,  I  testify  that  though  I  stand  yet  in 
all  points  in  the  views  as  expressed  above,  still  I  will  not  insist  that 
for  this  cause  by  us  the  subscribers,  or  in  our  name,  a  big  meeting  should 
be  appointed,  lest  we  might  thereby  with  the  good  intention  to  seek 
peace,  indeed,  cause  dissension  and  distraction. 

May  17,  1767.  Sander  Mack. 

That  we  are  united  with  the  .sentiments  here  expressed,  we  testify. 
Gecrge  Schreiber,  Philip  Weber,  Henry  Slingluff. 

NOTE. 

It  is  evident  that  the  postscript,  written  nearly  three  years  later 
than  the  letter  itself,  modifies  the  latter  considerably.  Though  both 
the  letter  and  the  postscript  breathe  a  spirit  of  the  kindest  love,  and  a 
watchful  care  for  the  good  of  the  individual  members  and  the  church  at 
large,  the  first  seems  to  have  been  written  under  the  pressure  of  a  pre- 
vailing sentiment,  while  the  last  was  the  result  of  calm  reflection. 
Probably  brother  Saur  plead  somewhat  effectually,  that  as  a  man  may 
make  a  copy  of  a  letter,  agreement  or  any  other  instrument  of  writing, 
without  becoming  personally  concerned  or  responsible  for  the  sentiments 


MARRIAGE. 


141 


or  conditions  contained  therein,  even  so  a  printer  may  make  hundreds  and 
thousands  of  copies  of  a  book  without  endorsing  its  contents  in  part  or 
in  the  whole.  Of  course,  profane  or  immoral  publications  would  not 
be  made  by  a  printer  who  feels  his  responsibility  to  God  and  mankind, 
and  is  guided  more  by  principle  than  self  interest.  We  might  multiply 
such  letters  to  a  considerable  extent,  but  let  these  suffice  as  a  fair  sample 
of  "Letters  of  olden  times,"  expressing  the  views  and  sentiments  of 
our  brethren  more  than  a  hundred  years  ago. 

MARRIAGE.    See  also  Divorce,  Adultery,  &c, 

Y.  M.  1804.  Art.  2.  It  was  concluded,  in  concord  and  union,  that 
ministers  should  be  uniform  in  solemnizing  marriage  according  to  the 
law  of  our  country,  by  publishing  the  bans  of  every  couple  three  times, 
and  this  in  the  section  where  they  live  or  reside,  as  near  as  possible,  so 
that  if  there  were  any  sufficient  cause  or  impediment  of  such  intended 
marriage,  it  might  be  brought  to  light,  and  all  things  might  be  conducted 
decently  and  in  order. 

Y.  M.  1818.  Art.  1.  Concerning  trouble  arising  in  some  churches 
on  account  of  the  marriage  of  young  people,  and  their  solemnization. 
Inasmuch  some  desire  to  hold  fast  to  the  counsel  or  conclusions  of  the 
old  brethren,  which  was,  that  previous  to  marriage  the  bans  were  pub- 
lished three  times,  which  they  think  is  a  good  order  and  not  at  all 
inconsistent  with  the  Gospel ;  but  now  some  assert,  that  this  publishing 
at  the  close  of  the  meeting  was  against  their  conscience,  and  think  that 
the  effect  of  the  word  preached  before  was  thereby  interrupted ;  while 
on  the  other  hand  brethren  think  that  there  is  danger  in  solemnizing 
marriage  without  publishing  before,  inasmuch  we  cannot  know  how  mat- 
ters stand  with  young  folk,  and  there  might  be  danger,  even  if  they  are 
neighbor's  or  brother's  children ;  and  we  think,  if  we  were  so  closely 
restricted  by  our  conscience  not  to  publish  the  bans,  then  we  would  also 
marry' none.  Yet  we  desire  to  control  no  man's  conscience,  provided 
he  acts  for  peace,  and  as  they  say,  for  conscience'  sake.  We  desire  all 
housekeepers  in  churches  might  be  united  in  one  mind  to  hold  fast  to 
the  coansel  of  the  old  brethren;  for  unto  peace  God  has  called  us. 

Y.  M.  1819.  Art.  4.  How  it  is  considered,  that  brethren  receive 
other  preachers  (from  other  denominations)  into  their  houses,  in  order 
to  solemnize  the  marriage  of  their  children  after  the  manner  of  the 
world  ?  Considered,  that  matrimony  is  a  solemn  matter,  whether  we  com- 
mence it  with  or  without  a  blessing,  and  hence  we  think  we  should  have 
so  much  love  for  our  children  as  to  be  concerned  that  they  might  enter 
upon  that  state  with  a  blessing;  and  we  believe  no  man  can  communicate 
such  but  he  that  is  animated  by  the  Holy  S^nrit,  by  whom  he  will  also 
be  led  into  all  truths.    Hence  we  should  have  our  children  married  by  a 


142 


MARRIAGE. 


brother  who  is  authorized  to  do  it,  with  a  blessing  and  brief  exhorta- 
tion; also  without  too  great  superfluity  of  meat  and  drink,  so  that  we 
can  believe  to  be  pleasing  to  God;  for  all  extravagance  is  sin.  Art.  5. 
Whether  a  member  is  permitted  to  marry  without  counsel  of  the  church, 
and  without  publishing  the  bans  ?  Answer.  We  know  that  all  who 
have  entered  into  the  covenant  of  grace,  have  promised  also  to  receive 
counsel,  and  it  seems  to  us,  in  such  an  important  matter  as  marriage  is, 
we  should  by  all  means  seek  counsel  of  our  fellow  believers.  And  con- 
cerning the  publishing  of  the  bans,  it  is  our  loving  counsel,  and  daily 
experience  teaches  us,  that  it  is  very  good  to  hold  to  a  good  order,  inas- 
much by  the  publishing  the  bans,  many  an  accusation  is  cut  off,  while 
on  the  other  hand  much  deception  is  prevented,  which  would  have  free 
course  without  the  bans. 

Y.  M.  1848.  (Ohio.)  Art.  9.  Whether  a  brother  may  be  allowed, 
according  to  the  Gospel,  to  take  pay  when  offered  for  performing  the 
ceremony  of  marriage?  Considered,  that  this  meeting  cannot  advise 
brethren  to  take  a  fee,  and  would  leave  it  as  a  matter  of  conscience  to 
the  ministering  brother,  with  the  advice  of  the  church  in  which  he 
lives. 

Y.  M.  1849.  Art  29.  How  is  it  considered,  when  a  brother  solem- 
nizes a  marriage  contract  between  a  sister,  whose  first  husband  is  not 
known  to  be  dead,  and  another  individual  ?  Considered,  that  under 
such  circumstances  a  brother  ought  not  to  act.  (Should  he  not  rather 
warn  earnestly  the  sister  from  such  a  rash  step  ?) 

Y.  M.  1850.  Art.  IG.  What  is  the  duty  of  a  minister,  when  called 
upon  to  solemnize  marriage,  when  one  of  the  parties  is  the  child  of 
members,  and  these  parents  not  consenting  to  the  match,  yet  the  minister 
knows  of  no  other  objection  but  the  daughter's  going  i'rom  home  to  get 
married  ?  Considered,  as  not  advisable  without  the  consent  of  the  pa- 
rents. Paul  says,  "  If  it  be  possible  as  much  as  lieth  in  you,  live  peacea- 
bly with  all  men."    Rom.  12  :  18  ;  Heb.  12  :  14. 

y.  M.  1855.  Art.  11.  Is  a  speaker  allowed  to  take  any  amount  of 
money  for  solemnizing  marriage  that  may  be  offered  to  him,  and  if  so, 
how  much  ?    Referred  to  Y.  M.  1848.    Art.  9.    (See  above.) 

Y.  M.  1857.  Art.  14.  How  is  it  considered  if  ministering  brethren 
take  as  much  as  ten  dollars  as  a  fee  for  performing  the  marriage  ceremo- 
ny, and  does  the  Gospel  allow  ministers  a  fee  under  any  circumstances? 
Ans.  The  Gospel  does  not  allow  ministers  to  take  a  fee. 

Y.  M.  1858.  Art.  18.  Whereas,  we  are  aware  that  the  decision  of 
the  last  annual  meeting  in  relation  to  the  subject  presented  in  Art.  14, 
of  said  meeting,  has  given  a  great  deal  of  dissatisfaction,  and  is  to  a 
great  extent  disregarded,  thus  bringing  the  decision  of  the  annual  meet- 
ing into  disrepute;  we  therefore  recommend  that  this  meeting  reconsider 


MARRIAGE  OF  TOO  NEAR  RELATIONS.  143 


that  subject,  and  if  the  decision  of  the  last  meeting  is  sustained,  it  is 
desirable  that  some  scriptural  authority  should  be  given  for  it,  as  should 
be  done  in  all  cases.  Reconsidered,  and  concluded  to  adopt  the  decision 
of  the  annual  meeting  of  1848.    See  above,  Y.  M.  1848.    Art.  9. 

Y.  M.  1862.  Art.  17.  Is  it  considered  right  according  to  thc/Jospel 
for  a  brother  to  marry  a  woman,  not  a  sister,  that  is  divorced  from  her 
husband,  when  it  is  not  known  whether  that  divorced  husband  is  dead ; 
and  the  ordaiced  elder,  who  performed  the  marriage  ceremony,  contends 
that  all's  right?  Ans.  We  consider  it  wrong  for  any  brother  in  the 
ministry  to  perform  such  a  marriage,  and  also  wrong  according  to  the 
Gospel  for  any  brother  or  sister  to  be  married  to  any  such  party. 

MARRIAGE  OF  TOO  NEAR  RELATIONS. 

Y.  M.  1789.  Art.  5.  Concerning  marriages  of  near  relations,  especi- 
ally cousins,  was  unanimously  considered  and  deemed  good,  that  such 
marriages  should  not  at  all  be,  and  that  parents  should  warn  their  children 
earnestly  in  this  respect,  so  that  olfense  and  scandal  might  be  prevented, 
which  have  been  so  often  occasioned  by  it,  and  that  our  dear  youth  may 
not  in  ignorance  be  led  into  something,  where,  perhaps,  afterwards  their 
thoughts  might  be  accusing  one  another  about  those  things  which  cannot 
be  altered  any  more,  and  therefore  should  be  well  considered  previously 
in  the  fear  of  God. 

Y.  M.1819.  See  Adultery,  and  also  Matrimonial.  Y.  M.  1854.  Art. 
16.  Is  it  allowed  by  the  Gospel  for  a  sister,  after  her  husband  is  dead, 
to  be  married  to  her  step-son?  Considered,  not  to  be  allowed  according 
to  the  following  passages  1  Cor.  5 :  1-12.  Lev.  18  :  8.  Churches 
should  be  watchful  to  purge  out  such  a  leaven  Irom  among  them. 

See  also  Matrimonial.    Y.  M.  1858.    Art  1. 

MATRIMONIAL. 

Y.  M.  1812.  Art.  4.  Concerning  a  woman  who  was  deserted  by  her 
husband,  and  being  informed  that  he  was  dead,  married  again  ;  when 
afterwards  her  first  husband  made  his  appearance  again,  he  showed  no 
concern  about  her  and  went  away  again ;  and  now  he  is  said  again  to  be 
dead,  and  she  makes  application  to  be  received  into  the  church.  Con- 
sidered, that  this  cannot  be  done  according  to  the  word  of  God,  before 
there  is  sure  evidence  that  the  first  husband  is  dead,  and  then  upon 
sincere  repentance  and  acknowledgment  she  might  be  received. 

Y.  M.  1819.  Art.  1.  Concerning  a  woman  who  married  a  man  who 
had  deserted  his  wife  because  she  had  committed  carnal  intercourse  with 
another  man,  as  he  says,  proved  by  the  time  of  her  delivery.  Considered, 
if  there  can  be  found  no  evidence  as  his  (the  husband's)  assertion,  it  is 
not  sufficient  to  decide  that  it  was  or  is  no  true  wedlock,  consequently 


144 


MATRIMONIAL. 


the  woman  he  has  now,  with  himself,  will  be  considered  as  adulterers  as 
long  as  the  first  wife  lives,  according  to  the  declaration  of  the  Apostle 
Paul,  Rom.  7  :  2,  3.  This  is  left  over  to  further  investigation.  So  we 
find  no  liberty  to  receive  persons  who  live  in  adultery,  into  the  church, 
as  long  as  the  first  marriage  is  not  dissolved  by  death,  and  then  only 
upon  sincere  sorrow  and  repentance  they  may  be  received  into  the  com- 
munion of  the  faithful.  But  if  those  who  are  in  such  case  would  resolve 
firmly  for  God's  sake  to  live  separate,  and  would  also  indeed  do  so,  and 
lament  sincerely  their  former  state — then  there  might  be  mercy  in  store 
for  them,  and  they  might  be  thereby  reconciled  to  God. 

Y.  M.  1830.  Art.  2.  Whether  a  brother  may  take  a  wife  who  has 
already  a  husband,  but  is  deserted  and  set  free  by  him  ?  This  has  long 
since  been  considered  that  it  cannot  be  according  to  the  word  and 
Gospel. 

Y.  M.  1842.  Art.  8.  Whether  a  person  who  was  married,  and  whose 
partner  broke  the  marriage  vow  by  fornication,  may  marry  again  accord- 
ing to  the  Gospel,  after  obtaining  a  bill  of  divorce  ?  Considered,  that 
according  to  the  word  of  God,  Matt.  5  :  31,  32  ;  19  :  o-lO;  Mark  10  : 
2-12;  Luke  16  :  18;  1  Cor.  7,  10,  11,  39  —  a  person  cannot  marry 
again  while  the  first  companion  lives ;  and  that  the  Gospel  considers  not 
only  the  person  that  would  marry  again  after  being  divorced,  but  also 
the  person  who  would  marry  the  divorced  party,  as  adulterers. 

Y.  M.  1847.  Art.  2.  Whether  a  brother  or  sister  whose  companion 
has  broken  the  marriage-vow  by  fornication,  may  marry  again  according 
to  the  Gospel,  after  obtaining  a  bill  of  divorce  ?  It  was  concluded  by  the 
brethren  present  that  a  brother  or  sister  may  not.  See  Min.  of  Y.  M. 
1842.    Art.  8. 

Y.  M.  1848.  Art.  15.  If  a  sister  married  a  man,  and  learns  after- 
ward that  he  had  already  a  wife,  and  she  immediately  forsakes  him — 
has  she  the  liberty  to  get  married  to  another  man  while  the  first  man  is 
yet  living,  according  to  the  Gospel  ?  Considered,  that  we  submit  the 
case  to  her  own  judgment,  and  advise  her  that  in  the  future  she  should 
be  cautious  and  take  counsel  of  the  church. 

Y.  M.  1850.  Art.  4.  How  is  it  considered  if  a  sister  marries  an  un- 
believing husband  who  afterwards  does  maltreat  her  by  slandering  and 
debauchery,  and  in  many  ways  abuse  and  grieve  her,  so  as  to  forbid  and 
prohibit  her  from  going  to  meeting  or  to  any  of  her  friends  and  relations; 
she  then  upon  the  advice  of  her  friends — members  of  the  church — leaves 
him  and  tries  to  get  rid  of  him  by  law,  upon  which  he  ofi'ers  to  give  him- 
self up  to  the  church,  and  is  willing  to  do  what  the  church  lays  upon 
him,  acknowledging  that  he  has  done  wickedly,  and  promises  to  do  bet- 
ter ;  but  he  having  made  such  promises  before,  and  did  not  come  up  to 
them,  the  friends  of  the  sister  do  not  think  it  proper  for  her  to  unite  with 


MATRIMONIAL. 


145 


him  again  ?  Considered,  that  we  could  not  advise  the  sister  to  leave  her 
husband;  but  if  she  did  so,  she  ought  to  remain  unmarried,  according  to 
Paul,  1  Cor.  7:  11,  12.  Art.  10.  Whether  we  can  hold  as  members 
a  man  and  wife  that  live  together  in  strife,  that  have  been  parted  on  that 
account,  and  now  live  together,  but  not  as  man  and  wife  should  ?  Con- 
sidered, that  we  could  not  hold  such  as  members.  Art.  17.  How  is  it 
considered,  when  a  sister  has  an  unbelieving  husband  who  gets  drunk 
and  abuses  her,  and  attempts  to  kill  her  with  an  axe ;  she  then  leave!?: 
him,  and  returns  to  her  father  who  then  goes  to  the  house-keeper  in 
the  church  for  advice,  upon  whose  advice  a  bill  of  divorce  is  obtained ''. 
Considered,  that  a  house-keeper  has  no  right  to  give  such  advice  without 
counseling  the  church,  neither  has  a  sister  a  right  to  get  divorced  with- 
out such  counsel.  See  Matt.  19  :  6-9;  1  Cor.  7  :  11.  Art.  23.  If  a 
woman  leaves  a  husband  for  his  extreme  cruelty,  and  he  obtains  a  bill  of 
divorce  and  marries  another  woman,  and  his  first  wife  afterward  marries 
another  man,  both  being  unbelievers  (at  the  time),  can  such  persons  be 
received  into  the  church  of  Christ  according  to  the  Gospel  ?  Considered, 
that  we  could  not  receive  such  according  to  the  Gospel.  Rom.  7  :  1-3  ; 
1  Cor.  7  :  10,  11,  39. 

Y.  M.  1858.  Art.  1.  Can  a  person  be  received  into  the  church  who 
is  uncle  to  his  wife,  or  do  the  brethren  think  the  Gospel  will  not  allow 
of  such  person  becoming  a  member  of  the  church '!  Considered,  that  if 
he  is  uncle  to  his  wife  by  marriage,  he  may  be  received;  if  by  blood  rela- 
tion, he  should  not  be.  Art.  5.  Is  it  required  of  those  who  are  so  un- 
fortunate as  to  have  their  companions  put  in  avoidance,  not  to  accom- 
pany with  them  as  man  and  wife?  Considered,  that  as  the  apostle  says, 
we  are  not  to  eat  with  them,  we  think  his  prohibition  is  sufiicient. 
(Does  he  not  expressly  say  "  not  to  keep  company  ?")  Art.  10.  How 
is  it  considered,  when  a  difficulty  arises  between  husband  and  wife,  and 
the  wife  depart  from  her  husband,  is  it  the  duty  of  the  husband  to  pur- 
sue the  course  prescribed  in  Matt.  18  :  15-17  ?    We  consider  it  is. 

Y.  M.  1860.  Art.  10.  A  brother  has  a  wife  who  is  not  a  member  of 
the  church,  and  she  refuses  to  live  with  him  peaceably,  and  having  been 
living  apart  from  him  for  more  than  two  years,  the  brethren  acquainted 
with  the  circumstances,  believing  the  wife  to  be  the  cause  of  the  trouble. 
She  now  demands  a  divorce.  Now,  brethren,  we  would  be  very  glad  if 
you  will  give  us  an  advice  in  this  case.  Ans.  We  think  a  brother  can- 
not grant  or  accept  a  divorce  for  any  cause  but  that  of  fornication — 
"  But  I  say  unto  you,  that  whosoever  shall  put  away  his  wife,  saving 
for  the  cause  of  fornication,  causeth  her  to  commit  adultery:  and  who- 
soever shall  marry  her  that  is  divorced,  committeth  adultery."  Matt.  5: 
32.    (1  Cor.  7  :  15.) 

Y.  M.  1862.  Art.  3.  If  a  sister  is  married  to  a  man,  who  after  living 
10 


146     MEETING-HOUSES— MEETLNGS,  PROTRACTED. 


with  her  awhile,  leaves  her,  aud  she  not  hearing  from  him  for  several 
years,  marries  again,  can  she  be  held  as  a  member?  A7isvjer — No;  she 
i;ould  not  be  held  as  a  member.  Art.  59.  If  a  man  and  his  wife  leave 
one  church  and  go  into  another,  with  a  recommendation  from  the  former, 
which  is  received  by  the  latter — after  awhile  the  sister  leaves  her  hus- 
band, the  brother,  and  returns  to  the  church  which  she  first  left,  charg- 
ing her  husband  with  crimes  committed  before  the  recommendation  was 
given.  Not  bringing  a  recommendation  from  the  church  from  which 
she  last  came,  the  former  receives  her  or  retains  her  as  a  member,  and 
acts  on  the  case  of  her  husband,  and  expels  him.  Did  this  church  do 
right  ?  Answer — We  consider  that  no  church  should  receive  a  member 
from  another  without  a  certificate,  or  expel  a  member  without  a 
hearing. 

Y.  M.  1864.  Art.  2.  If  a  sister  has  a  husband  that  is  not  a  member 
in  the  church,  and  it  is  known  that  he  is  an  adulterer,  is  it  consistent 
with  the  gospel  for  her  to  live  with  him  and  be  his  wife  ?  And  if  it  is 
not  consistent  for  her  to  do  so,  has  she  a  right  to  get  a  bill  of  divorce- 
ment according  to  law  ?  Arts.  As  to  the  first  part  of  the  query,  we  think 
It  should  be  left  to  her  choice  whether  to  live  with  him  or  not.  And  as 
the  second,  we  say  with  Paul,  1  Cor.  7  :  10,  11,  "  But  and  if  she  de- 
part, let  her  remain  unmarried." 

MEETING-HOUSES. 

Y.  M.  1828.  Art.  12.  Whether  we  may  build  meeting-houses  ? 
Considered,  to  leave  it  over  to  every  church  to  do  as  they  deem  good. 

Y.  M.  1855.  Art.  14.  Is  it  conforming  to  the  world  to  build  meet- 
ing houses?  Ans.  No;  if  built  without  unnecessary  ornaments,  and 
only  for  the  worship  (and  service)  of  God. 

[MEETINGS,  PROTRACTED. 

Y.  M.  1842.  Art.  2.  Whether  it  will  be  for  the  edification  of  the 
••.hurch  of  God,  to  hold  protracted  meetings,  and  to  introduce  mourning- 
benches,  in  imitation  of  the  new  measures  adopted  by  different  sects 
and  denominations?  The  brethren  generally  con.sidered  that  it  was 
tdvisable  to  be  very  cautious,  and  at  all  times  to  keep  good  order,  in 
accordance  with  the  doctrine  and  example  of  the  apostles,  and  not  to 
introduce  such  innovations,  like  mourner's  benches,  «Sic. 

Y.  M.  1858.  Art.  31.  Is  it  contrary  to  the  Gospel  for  brethren  to 
hold  meetings  for  a  number  of  days  in  succession  in  one  place,  in  order 
to  preach  the  pure  word  of  God,  and  to  administer  the  ordinance  of  bap- 
tism to  those  who  believe  the  word  and  receive  it  ?  Considered,  not 
»;ontrary  to  the  gospel,  if  the  believer  is  proceeded  with  according  to 
the  gospel,  and  the  order  of  the  brethren  as  given  by  the  Y.  M.  of  1 848. 


MEETINGS,  REGULAR— MINISTERS  MOVING.  147 


Art.  3.  Art.  50.  Is  it  agreeable  to  the  gospel  to  hold  a  protracted 
meeting,  say  for  one  week  or  ten  days  in  succession  ?  Ans.  As  to  the 
phrase  "  protracted  meetings,"  we  know  nothing  of  it  in  the  gospel ; 
but  as  touching  the  frequency  of  the  saints  meeting  together,  we  find  no 
limits  in  the  gospel,  so  that  they  are  held  in  the  order  of  the  house  of 
God. 

MEETINGS,  REGULAR. 

Y.  M.  1849.  Art.  23.  What  should  be  done  with  such  members  as 
neglect  attending  our  meetings  for  six  or  more  months,  and  when  the 
yearly  visit  is  paid  them  they  seem  or  feel  satisfied  with  the  church, 
and  when  there  is  a  love-feast,  they  generally  attend  and  commune  '! 
Considered,  that  the  ministering  brethren  in  the  church,  in  which  such 
members  are,  should  (visit  and)  earnestly  admonish  them  to  adhere  to 
the  advice  of  the  Apostle  Paul,  Heb.  10  :  25. 

Y.  M.  1862.  Art.  10.  How  are  we  to  proceed  with  members  who 
will  neglect  to  attend  council  and  public  meetings,  and  that  for  months  ? 
Answer — Such  members  should  be  admonished  again  and  again,  and 
their  reasons  for  non-attendance  ascertained,  and  the  danger  of  living 
in  such  a  manner  set  before  them.    See  Heb.  10  : 25. 

Y.  M.  1862.  Art.  41.  What  will  the  annual  council  advise  in  the 
following  case,  viz  :  A  number  of  brethren  in  district  A  become  preju- 
diced against  the  body  of  the  church,  and  will  not  attend  council  and 
other  meetings,  after  being  cited  frequently  to  do  so  ?  But  they  will  at- 
tend meetings  and  councils  in  district  13  or  the  adjoining  district,  and  they 
also  will  contribute  means  and  money  for  the  benefit  of  the  said  district  B, 
to  the  entire  neglect  of  their  own  district?  Also,  what  will  annual 
council  say  of  the  brethren  in  district  B,  who  encourage  those  brethren  ot 
district  A  to  continue  in  such  a  practice  ?  Answer. — We  consider  it 
wrong  for  brethren  to  aid  other  districts  and  to  neglect  their  own ;  and 
we  also  consider  it  wrong  for  a  neighboring  church  to  pursue  such  a 
course  as  district  B  is  said  to  have  done. 

MINISTERS  HOLDING  MEETINGS,  &c. 

Y.  M.  1848.  (Indiana.)  Art.  2.  Whether  it  is  proper,  if  more  than  two 
or  three  ministers  should  rise  in  a  common  meeting  to  speak  (preach)  ? 
Considered,  that  a  due  sense  of  order  and  propriety  will  teach  us  how  to 
conduct  our  meetings,  so  as  to  edify  and  not  to  weary  the  congregation. 
Seel  Cor.  14:32,  83,  40. 

MINISTERS  MOVING  FROM  ONE  PLACE  TO  ANOTHER. 

Y.  M.  1833.  Art.  3.  Whether  a  brother,  who  was  chosen  to  the 
(ministry  of  the)  word,  in  one  church,  and  moves  into  another  with  a 


148 


MINISTERS  MOVING. 


good  testimony,  can  be  relieved  from  his  office  (or  rather  literally  put 
back  from  it)  ?  It  was  always  considered,  when  a  ministering  brother 
moves  out  of  the  church  who  chose  him,  he  moves  out  of  his  office ; 
that  is,  before  he  is  fully  ordained  ;  and  that  it  was  at  the  option  of  the 
church  into  which  he  moves,  to  receive  him  with  his  office  or  not.  If 
his  life  and  conduct  inspires  love  and  confidence,  it  will  not  be  long 
before  he  may  be  called  to  exercise  his  ministry  again.    Have  patience  ! 

Y.  M.  1835.  Art.  6.  How  is  it  considered,  if  ministers  move  into 
clfurches  where  there  is  no  ordained  elder,  whether  they  can  be  received 
where  no  bishop  is  present?  No;  there  ought  to  be  one  or  more  bishops 
invited  for  the  occasion,  or  the  matter  postponed  to  another  time.  Mean- 
while those  new  comers  may  serve  in  their  office  as  guests. 

Y.  M.  1838.  Art.  7.  Whether  a  teacher  (minister)  has  the  right  to 
remove  out  of  the  church  without  the  counsel  of  the  same  ?  Considered, 
that  it  is  right  and  good  that  a  brother  in  such  an  important  undertak- 
ing should  seek  the  counsel  of  his  church. 

Y.  M.  1848.  (Indiana.)  Art.  8.  How  is  it  considered,  if  a  brother 
that  is  chosen  for  an  office  in  the  church,  should  move  from  one  church 
and  neighborhood  to  another  without  bringing  a  testimonial  along, 
whether  he  can  be  received  in  his  office  before  a  testimony  arrives  ? 
Considered,  that  if  such  brother  moves  only  a  little  way  into  a  church, 
where  his  standing  is  generally  known,  there  would  be  no  need  of  a 
written  testimony,  (still  a  sufficient  testimony,  by  word  of  mouth  of  wit- 
nesses from  his  former  church,  and  after  council  being  held  in  that 
church,  would  be  requisite.)  But  if  a  brother  should  move  a  considera- 
ble distance,  it  is  right  and  proper  to  require  a  testimonial  before  such 
is  received  in  his  office. 

y.  M.  1859.  Art.  15.  How  is  it  considered  when  a  bishop  moves 
from  his  district  into  a  third  district,  and  takes  no  letter  of  recommenda- 
tion along  with  him,  but  wants  to  retain  the  oversight  of  the  church  he 
has  left,  and  says  he  will  still  keep  his  standing  in  that  church  during 
his  life,  although  ho  is  frequently  absent  from  their  regular  meetings  ? 
Answer.  Ke  should  have  a  letter  of  recommendation  from  the  church 
from  which  he  moved,  and  if  the  distance  is  not  too  great,  he  may  still 
retain  the  oversight  of  that  church,  while  his  doing  so  may  produce  no 
difficulties. 

Art.  30.  If  a  brother  in  the  ministry,  or  deaconship,  move  from  one 
congregation  to  another,  having  a  certificate  of  good  standing  in  his  office, 
has  the  congregation  to  which  he  moved,  a  right  to  refuse  to  receive  him 
with  his  office  ?    Answer.    We  consider  they  have  not. 

Y.  M.  1862.  Art.  9.  When  official  members  move  from  one  district 
to  another,  should  they  be  received  with  hand  and  kiss,  or  is  a  letter  suf- 
ficient? Answer. — Art.  9  of  Min.  of  1846,  re-adopted,  and  here  to  be 
ep  rinted. 


MINISTERS  AT  ARBITRATIONS— MINISTRY.  149 


["  Is  a  brother  that  was  a  speaker  or  deacon,  and  has  moved  into  another 
church,  properly  re-installed  in  his  office,  if  an  ordained  brother  takes  the  coun- 
sel of  the  church  and  announces  the  same  to  him,  without  he  being  received  by 
the  members  with  hand  and  kiss  ?  Considered  unanimously  by  the  elders,  that 
inasmuch  he  was  properly  received  into  his  office  by  the  church  in  which  he 
was  chosen,  he  would  be  sufficiently  established."] 

MINISTERS  SERVING  ON  ARBITRATIONS,  &c. 

Y.  M,  1842.  Art.  6.  Whether  it  be  proper  for  a  brother  who  is 
elected  to  speak  the  Word  (chosen  for  the  Ministry,)  to  serve  at  arbi- 
trations or  on  juries,  &c.  Considered,  as  it  has  been  often  heretofore, 
that  brethren  would  do  best  at  all  times,  if  it  be  avoidable,  not  to  serve, 
except  there  is  reason  to  hope  that  peace  may  be  promoted  thereby. 

MINISTERS  TAKING  PAY. 

Y.  M.  1827.    Art.  10.    Concerning  taking  pay  for  solemnizing  mar- 
riages and  preaching  funeral  sermons.    It  was  unanimously  considered, 
that  it  should  not  be  among  brethren. 
(See  also  Marriages  ') 

MINISTRY. 

Y.  M.  1845.  Art.  7.  How  it  is  considered,  if  brethren  will  force 
themselves  into  the  ministry  without  consent  from  the  Elders,  and  some 
of  the  members  encourage  them  in  it?  Considered,  that  inasmuch  it 
appears  by  the  words  of  James,  chapter  8 :  1,  by  the  words  of  our  Saviour, 
John,  10:1,  and  of  Paul,  Heb.  5:4  and  7;  there  is  a  right  way,  and  also 
a  wrong  way,  to  enter  into  the  ministry;  the  wrong  way  being,  when  one 
is  taking  this  honor  unto  himself,  and  the  right  way,  when  one  is  called 
of  God  by  the  Church,  which  is  the  body  of  Christ ;  and  the  order  of 
which  calling  to  the  ministry  is  tound  described  in  the  Acts  of  the 
Apostles.  Brethren  ought  to  be  very  cautious,  when  they  feel  a  desire 
to  preach  the  Gospel,  that  they  do  not  take  the  wrong  way;  rather 
humble  than  elevate  themselves,  and  be  fully  assured,  that  if  the  Lord 
wants  their  services,  he  has  all  power  in  heaven  and  on  earth  to  bring 
about  their  calling  to  it  in  the  right  order  and  in  due  time ;  but  if  such 
brethren  would  still  go  out  of  the  way,  appoint  and  hold  meetings  against 
the  counsel  of  the  church,  the  church  will  have  to  hold  them  as  diso- 
bedient members  according  to  Matt.  18  ;  and  members  generally  ought 
to  be  very  careful  not  to  encourage  and  support  such  brethren  in  their 
disorderly  proceedings. 

Y.  M.  1848.  (Indiana.)  Art.  1.  Whether  a  private  brother  has  a 
right  to  speak  in  public  ?  Considered,  that  inasmuch  as  there  is  a 
way  appointed  in  the  gospel  to  enter  into  the  ministry,  those  who  feel 


150 


MINUTES  OF  Y.  M. 


;in  inward  desire  or  call  to  preach,  (should  exercise  their  gift  faithfully 
in  their  own  family,  and  at  the  family  worship  where  they  may  happen 
to  be,  and  in  speaking  privately  to  such  individuals,  as  opportunity  may 
ofiFer  to  their  soul's  welfare,  but)  should  wait  patiently  until  (God  by) 
the  church  sees  fit  to  appoint  them  to  the  public  ministry.  Sec  John's 
Gospel,  10  : 1,  2.    Heb.  5:4,  5. 

MINUTES  OF  Y.  M. 

Y.  M.  1848.  Art.  17.  With  regard  to  the  printing  of  the  Minutes 
of  the  Y.  M.,  it  was  concluded  to  have  as  many  printed  as  to  supply 
each  church  with  two  copies,  but  that  on  no  condition  they  should  be 
sold  to  such  as  are  not  members. 

Y.  M.  1849.  Art.  6.  Would  it  not  be  well  to  have  a  committee  ap- 
pointed at  this  or  some  future  annual  meeting,  whose  duty  it  should  be 
to  collect  all  the  (minutes)  advice  of  councils,  bearing  on  all  points  of 
duty,  and  put  it  in  the  form  of  a  book,  and  bring  it  before  the  council 
of  the  following  year  for  their  approbation ;  and  if  approved  of,  get  it 
printed,  so  that  each  member  might  have  a  copy,  not  as  a  creed,  but  as 
(a  record  of)  advice,  and  as  a  testimony  of  the  truths  as  we  understand  it? 
Considered,  to  let  this  matter  lay  over.  Art.  43.  Whether  each  elder, 
teacher,  or  visiting  brother  should  not  have  the  privilege  of  having  a  copy 
of  the  Minutes  of  the  Y.  M  ?  Considered,  that  we  are  in  favor  for  each 
ministering  brother  to  have  a  copy,  and  they  be  advised  to  keep  them  if 
possible  from  coming  before  the  world ;  and  we  will  further  recommend 
that  they  should  be  sent  sealed  (in  letter  form),  as  we  know  them  to 
have  been  opened  in  Post  Offices. 

Y.  M.  1850.  Art.  2.  How  it  is  considered,  inasmuch  as  our  beloved 
brother,  H.  K.,  is  not  present  at  this  meeting — for  to  appoint  a  com- 
mittee to  have  the  Minutes  of  this  meeting  printed,  and  to  receive  all 
moneys  appropriated  to  defray  the  expenses  of  printing.  It  has  been 
agreed  upon  by  this  meeting,  that  bro.  Benjamin  Bowman,  of  Va., 
Daniel  Summer,  of  Ohio,  and  David  Hardman,  of  Indiana,  be  this  com- 
mittee. 

1''.  M.  1858.  Art.  55.  Would  it  not  be  well  for  the  Standing  Com- 
mittee of  this  Y.  M.  to  appoint  a  number  of  intelligent  and  pious  breth- 
ren to  collect  all  the  minutes  that  can  be  still  obtained  of  our  yearly 
meetings,  and  have  them  printed  in  a  volume,  for  the  use  and  satisfaction 
of  the  churches?    Considered,  we  think  it  not  advisable  so  to  do. 

Y,  M.  1861.  Art.  6.  Will  this  yearly  meeting  grant  the  privilege  to 
re-print  all  the  minutes  of  the  yearly  meetings  (still  extant),  so  that  those 
wishing  to  have  them  may  have  a  full  copy  ?  Resolved,  By  this  annual 
meeting  that  this  subject  should  be  attended  to,  and  we  therefore  recom- 
mend that  a  committee  be  appointed  to  gather  up  all  the  minutes  as  far 


MISSIONARY. 


151 


back  as  can  be  had,  and  bring  them  together  in  such  a  way  and  form  as 
may  be  thought  best,  and  we  hereby  appoint  brother  Henry  Kurtz,  of 
Ohio;  Andrew  Spanogle,  of  Pa.;  John  Kline,  of  Va.;  Christian  Long, 
of  Illinois,  and  Philip  Boyle,  of  Maryland,  to  attend  to  said  business, 
and  report  to  the  next  yearly  meeting.  (On  account  of  the  War  and 
other  hindrances,  this  committee  has  not  yet  been  able  to  meet  or  do  any 
thing,  except  individually.) 

MISSIONARY. 

Y.  M.  1852.  Art.  8.  Whether  the  commission  of  our  Lord  and 
Saviour  Jesus  Christ,  Matt.  28  : 19,  20  ;  Mark,  16  :  15,  does  not  re- 
((uire  of  the  church  to  send  brethren  to  preach  the  Grospel,  where  the 
name  of  Christ  is  not  known  ?  Considered,  that  the  brethren  acknowl- 
edge the  great  commission  of  Christ  to  its  full  extent,  and  that  it  is  the 
duty  of  the  church,  the  ministers  and  every  private  member,  to  do  all 
that  is  in  their  power  to  fulfill  that  commission  in  accordance  with  apos- 
tolic practice. 

Y.  M.  1856.  Art.  22.  A  letter  from  Virginia  urging  that  this  Y.  M. 
devise  a  plan,  how  the  church  could  fulfill  the  command  of  the  Saviour, 
Matt.  28  : 19,  more  efi'ectually,  so  that  the  Article  8,  on  our  Minutes  of 
1852,  should  not  remain  a  dead  letter  This  meeting  recommend  the 
subject  to  the  serious  consideration  of  all  the  churches. 

Y.  M.  1858.  Art.  58.  Whereas,  there  is  a  strong  desire  among  the 
brethren  in  various  places  to  have  a  more  general  exertion  made  on  the 
part  of  the  church  to  have  the  truth  more  universally  spread;  and, 
whereas,  the  subject  has  been  frequently  talked  of  without  any  definite 
plan  being  proposed ;  we,  therefore,  have  concluded  by  way  of  introduc- 
tion, to  offer  the  following  outlines  of  a  plan,  subject,  however,  to  such 
amendments  as  may  from  time  to  time  be  thought  best.  That  is,  let 
each  State  where  there  is  a  respectable  number  of  brethren,  form  a  dis- 
trict; let  the  brethren  then  hold  their  annual  meetings;  let  each 
of  these  divisions  (districts)  have  its  treasury;  let  the  churches  that  feel 
favorable  have  their  treasury ;  let  the  churches  be  called  upon  as  often 
as  may  be  necessary  to  cast  in  their  mite  as  a  free-will  offering.  Then 
let  these  contributions  be  put  into  the  district  treasury,  and  let  the  dis- 
trict meeting  appoint  ministering  brethren,  say  two  or  more,  if  necessary 
(such  as  are  willing  to  go),  to  travel  through  the  respective  States  for 
one  year,  their  expenses  being  paid,  and  such  provision  made  for  their 
families  as  may  be  thought  necessary.  What  does  the  annual  meeting 
think  of  this  proposition  ?  Considered,  that  we  think  it  not  good  to 
adopt  this  proposition ;  but  we  believe  it  is  a  subject  worthy  the  seri- 
ous and  prayerful  consideration  of  the  brotherhood,  and  we  recommend 
the  brethren  to  give  it  such  consideration. 


152 


MISSIONARY. 


Y.  M.  1859.  Art.  28.  Seeing  the  great  necessity  of  having  the  gos- 
pel as  held  and  practised  by  the  brethren  more  extensively  spread  and 
known,  we  desire  that  the  brethren  in  this  annual  council  reconsider 
Art.  5S  of  Minutes  of  1858,  and  adopt  it  with  such  amendments  as  in 
the  fear  of  the  Lord  may  seem  best. 

As  it  was  recommended  by  the  last  annual  meeting  to  make  the  sub- 
ject of  spreading  the  gospel  one  of  prayerful  consideration,  it  appears 
it  was  done :  and  several  churches  have  expressed  their  wish  to  this 
annual  council  meeting,  to  have  it  take  a  favorable  action  upon  the  sub- 
ject. The  following  is  the  conclusion  this  annual  meeting  has  come  to 
in  relation  to  what  is  referred  to  in  this  article. 

This  meeting  recommend  and  give  liberty  to  any  of  the  districts  or 
States  to  make  a  move  on  the  subject  of  spreading  and  sustaining  the 
gospel  as  preached  and  understood  by  the  brethren,  so  that  the  same 
may  be  done  in  the  order  of  the  gospel.  And  we  recommend  to  those 
churches  who  may  adopt  this,  to  make  a  report  to  the  next  annual 
meeting  upon  their  success.  And  in  view  of  the  importance  of  the  sub- 
ject, we  appoint  the  following  brethren  as  a  committee,  to  propose  some 
plan  by  which  the  brotherhood  in  general  may  take  a  part  in  this  good 
work;  said  plan  to  be  reported  to  the  next  annual  meeting  :  Daniel  P. 
Sayler,  John  Kline,  John  H.  Uimstad,  Samuel  Layman,  John 
Metzger,  and  James  Quinter.  Daniel  P.  Sayler  is  the  correspond- 
ing member  of  the  committee. 

Y.  M.  I860.  Art.  12.  Whereas,  the  brethren  in  California  and  Ore- 
gon have  earnestly  desired  and  requested  a  delegation  of  two  or  three 
brethren  to  be  sent  by  the  Annual  Council  of  the  brethren,  to  encour- 
age and  strengthen  them,  and  to  "  set  in  order  the  things  needed  "  for 
a  proper  organization  of  churches,  according  to  the  Gospel  of  Christ,  as 
well  as  to  preach  the  Gospel  where  Christ  is  not  known ;  the  meeting, 
therefore,  receiving  with  favor  the  request,  came  to  the  following  con- 
clusion concerning  the  subject : 

It  was  decided  that  the  standing  committee  of  this  Annual  Meeting 
form  a  board  for  the  purpose  of  corresponding  with  brethren,  and  of 
ascertaining  if  any  seem  to  be  called  to  the  work,  and  of  judging  of  their 
fitness  for  it,  and  for  making  the  necessary  arrangementa  for  carrying 
out  the  purposes  of  this  Annual  Meeting  to  comply  with  the  request  from 
the  brethren  in  California  and  Oregon. 

And  in  order  to  obtain  the  necessary  pecuniary  aid,  this  meeting 
recommends  to  all  the  churches  to  make  contributions  for  the  purpose, 
and  to  report  to  the  board  the  result  of  their  operations.  James 
Quinter,  Columbiana,  Columbiana  Co.,  0.,  was  appointed  corresponding 
Secretary,  and  Daniel  P.  Sayler,  Double  Pipe  Creek,  Carroll  Co., 
Md.,  Treasurer. 


MORTGAGE— MOVING— MUSICAL  INSTRUMENTS.  153 


Y.  M.  1861,  Art.  7.  Query  7.  Contains  a  remonstrance  from  the 
Sugar  Creek  church,  Allen  Co.,  Ohio,  as  follows:  "Having  assembled 
in  council,  and  having  under  consideration  the  Missionary  question,  we 
the  church  aforesaid  enter  our  remonstrance  against  all  plans  that  have 
been  recommended  through  the  Visitor,  save  the  one  on  page  279,  in 
September  No.  last. 

All  business  upon  this  subject  is  referred  to  the  next  Yearly 
Meeting. 

Art.  13.  Resolved,  That  we  are  opposed  to  a  treasury  for  the  exclusive 
benefit  of  the  ministry,  but  that  every  church  should  encourage  their 
ministers  to  be  active  in  their  calling,  and  also  to  support  them  in  all 
cases  of  necessity. 

Considered,  that  we  fully  concur  in  the  sentiments  above  expressed. 

MORTGAGE,  TAKING  OF  BRETHREN. 

Y.  M.  1825.  Art.  2.  Whether  a  brother  may  take  a  mortgage  or 
judgment  bond  of  another  brother,  was  considered,  that  brethren  should 
be  as  careful  of  the  interest  of  their  neighbor  as  of  their  own,  and  not 
be  selfish ;  and  inasmuch  to  take  bail  for  large  sums  is  deemed  wrong, 
it  is  not  improper  to  secure  a  debt  by  mortgage  or  judgment. 

MOVING  AWAY  UNRECONCILED. 

Y.  M.  1849.  Art.  13.  When  a  member  ofi'ends  in  a  church,  and 
thea  moves  away  without  being  reconciled,  can  he  obtain  a  certificate  by 
writing,  without  personally  presenting  himself  ?  Considered,  when  a 
member  removes  under  such  circumstances,  and  is  so  far  away,  or  unfa- 
vorably situated  for  coming  back  to  make  reconciliation,  when  he  wishes 
to  do  so,  if  the  church  from  which  he  removed  is  satisfied  with  his  ac- 
knowledgments made  in  writing,  it  (the  church)  may  signify  this  sat- 
isfaction in  a  letter  to  the  church  where  he  (now)  resides. 

MUSICAL  INSTRUMENTS. 

Y.  M.  1852.  Art.  11.  Has  a  brother  a  right  to  have  or  keep  in 
his  house  costly  musical  instruments  ?  Considered,  that  members  could 
lay  out  their  money  to  better  advantage.  (Was  it  wrong,  "  that  David 
took  a  harp  and  played  with  his  hand,  so  Saul  was  refreshed,  and  was 
well,  and  the  evil  spirit  departed  from  him  V    (See  1  Sam.  IG  :  23.) 

Y.  M.  1857.  Art.  10.  How  is  it  considered  for  brethren,  and  especi- 
ally ministering  brethren,  to  adorn  their  children  with  ear-rings,  breast- 
pins, finger-rings  and  jewelry  in  general,  and  send  them  from  home  to 
have  them  taught  music,  and  to  procure  pianos  for  them.  Answer. 
Brethren  should  not  do  so. 


154       MUSTERING— NAME  OF  OUR  FRATERNITY. 


MUSTERING. 

Y.  M.  1785.  See  "Erroneous  Doctrines."  Y.  M.  1789.  Art.  .5. 
Further  it  was  discussed  and  unanimously  considered,  that  no  brother 
should  permit  his  sons  to  go  on  the  muster  ground,  much  less  that  a 
brother  go  himself. 

Y.  M.  1815.    Art.  2.    See  '■'Non-resistance;"  also,  ^  Warfare." 

Y.  M.  1817.  Art.  5.  Whether  brethren  or  their  children  may  go  on 
the  muster  ground  or  not  ?  The  counsel  was,  that  no  member  may  go 
there,  and  prevent  also  their  children  from  going  on  that  ground,  and 
not  willingly  permit  it  to  them,  as  long  as  they  are  under  parental 
authority;  should  a  brother  do  so,  he  could  not  be  in  full  fellowship 
with  the  church  ;  for  the  Saviour  said  to  Peter,  "  Put  up  thy  sword 
into  his  place;  for  all  they  that  take  the  sword,  shall  perish  with  the 
sword." 

Y.  M.  1822.  (Miami.)  Arc.  6.  Whether  a  brother  may  take  the 
liberty  to  go  on  the  muster  ground  or  take  part  in  the  festivities  of 
Independence-day?  Considered,  that  no  brother  should  take  the  lib- 
erty to  go  to  such  places. 

Y.  M.  1835.  Art.  5.  How  it  is  considered  tyhen  brethren  go  to 
muster  and  drill.  Considered,  that  it  is  contrary  to  our  baptismal  vow. 
contrary  to  the  Word  of  God,  and  contrary  to  the  professed  principle  of 
the  church,  and  can  by  no  means  be  permitted  or  tolerated. 

Y.  M.  1840.  Art.  9.  Whether  it  could  be  permitted  for  brethren  to 
attend  a  mustering  in  the  militia?  Considered,  that  mustering  is  a 
preparation  for  war ;  and  since  we  by  the  gospel  of  Jesus  are  called  unto 
peace  and  to  a  non-resistant  state,  it  would  in  no  wise  be  proper  (con- 
sistent) or  allowable  for  a  brother  to  learn  war,    Isa.  2:4.    Mic.  4  :  3. 

Y.  M.  1859.  Art.  23.  In  those  States  where  muster  fines  are  high, 
and  where  the  fines  are  the  only  means  whereby  the  military  musters 
are  kept  up,  would  it  not  be  better  for  brethren  to  muster  a  few  times, 
and  thereby  cause  the  military  system  to  be  abolished,  than  to  pay  an 
oppressive  fine  and  thereby  keep  up  the  regimental  muster  ?  Ans.  It 
would  not,  inasmuch  as  our  Lord  and  Saviour  teaches  non-resistance 
in  his  gospel  throughout.  And  when  we  go  to  musters,  we  there  learn 
the  art  of  war,  and  the  most  appropriate  method  of  shedding  our  fellow- 
creatures'  blood.    See  2  Cor.  6  : 17,  John  18  :  36. 

NAME  OF  OUR  FRATERNITY. 

Y.  M.  1886.  Art.  6.  What  should  be  the  name  of  our  fraternity,  when 
a  title  for  a  meeting-house  is  made  and  recorded  in  the  public  offices  ? 
Unanimously  concluded  to  call  ourselves  the  Fraternity  of  German  Bap- 
tists. 


NEAREST  FRIENDS— NON-CONFORMITY— OATHS.  155 


NEAREST  FRIENDS  IN  COUNCIL. 

Y.  M.  1817.  Art.  3.  Whether  the  nearest  friends  of  a  member, 
that  fall  under  the  censure  of  the  church,  or  a  candidate  wishing  to  be 
received  into  the  church,  may  be  present  at  the  council  of  the  case  ? 
Considered,  necessary  that  the  nearest  friends  should  withdraw. 

Y.  M.  1832.  Art.  13.  Whether  at  a  council  concerning  candidates 
for  baptism,  their  nearest  friends  should  withdraw?    Decided  as  before. 

Y.  M.  1838.  Art  8  Whether  in  case  a  member  falls  into  the  judg- 
ment of  the  church,  the  nearest  relations  should  withdraw  while  the 
counsel  is  taken  ?  It  has  alwajis  been  considered  best  to  let  such  rela- 
tions withdraw. 

NON-CONFORMITY  TO  THE  WORLD. 

See  "Conformitj/,"  &c. ;  also,  "Fashionable  Garments,"  and  "Our 
Three  Principles,"  &c. 

NON-RESISTANCE. 

Y.  M.  1845.  (Virginia.)  Art.  5.  In  regard  to  our  being  altogether 
defenceless,  "not  to  withstand  the  evil,"  but  "<o  overcome  evil  with  good," 
the  brethren  consider,  that  the  nearer  we  follow  the  bright  example  of 
the  Lamb  of  God,  who  willingly  suffered  the  cross,  and  prayed  for  his 
enemies;  who,  though  "heir  of  all  things,"  had  on  earth  "  not  where 
to  lay  his  head," — the  more  we  shall  fulfill  our  high  calling,  and  obtain 
grace  to  deny  ourselves  for  Christ  and  his  gospel's  sake,  even  to  the  loss 
of  our  property,  our  liberty  and  our  lives. 

Y.  M.  1855.  Art.  4.  Has  a  brother  a  right  to  defend  himself  with 
a  deadly  weapon  at  the  appearance  of  his  being  in  danger  ?  Considered, 
that  he  has  not,  inasmuch  as  the  Saviour  says  to  Peter,  "  Put  up  thy 
sword  into  his  place ;  for  all  they  that  take  the  sword,  shall  perish  by 
the  sword."    Matt.  26  :  52-. 

(A  more  full  exhibition  of  this  principle,  gee  Y.  M.  1785,  under  the 
heading,  "Doctrines,  Strange."  Also,  Y.  M.  1789.  Ihid.  See  also 
"Mustering"  and  "Warfare,"  and  "Our  Three  Principles") 

OATHS,  SWEARING  OF. 

Y.  M.  1785.  See  "Doctrines,  Strange."  Y.  M.  1790.  See  "Doc- 
trines, Strange." 

Y.  M.  1821.  Art.  4.  How  far  a  brother  has  liberty  in  giving  tes- 
timony to  speak  the  truth  before  a  magistrate,  since  there  are  different 
forms  presented  to  brethren,  was  considered,  that  by  no  means  a 
brother  should  take  the  liberty  to  raise  his  hand  (or  kiss  the  book),  but 
to  obey  the  counsel  of  the  Gospel ;  to  affirm  yea  that  is  yea,  and  nay  that 
is  nay,  "  for  whatsoever  is  more  than  these  cometh  of  evil." 


/ 


156  OFFENSES,  PUBLIC. 

Y.  M.  1822.  Art.  5.  Concerning  the  form  or  manner  of  swearing 
oaths  to  save  our  consciences  for  the  gospel's  sake,  whether  we  could 
answer  with  yea  such  a  form,  viz :  "  And  this  you  do  under  the  pains 
and  penalties  of  perjury."  It  has  been  considered,  that  if  a  brother 
were  oppressed  or  troubled  herein,  let  him  consider  or  seek  counsel, 
whether  there  is  no  other  form  for  us. 

OFFENSES,  PUBLIC. 

Y.  M.  1797.  Art.  2.  It  was  in  union  concluded,  that  if  a  brother 
or  sister  should  commit  a  fault  or  sin,  that  were  not  between  brother  and 
brother,  but  open  before  the  world,  then  the  church  is  to  examine,  and 
if  the  fault  is  not  so  criminal  that  the  church  is  compelled  to  cut  him 
off  entirely,  according  to  the  word  of  the  Lord,  and  the  failing  member 
acknowledges  and  repents  for  his  sin,  such  should  make  a  public  ac- 
knowledgment in  presence  of  believers  and  unbelievers.  But  if  he 
should  harden  his  heart,  and  would  not  be  obedient  to  the  counsel  of  the 
church,  then  the  members  could  not  have  fellowship  with  him  until  such 
time  he  becomes  willing  to  acknowledge  and  to  obey,  and  then  the  whole 
church  should  heartily  pardon  and  forgive  him,  in  the  name  of  the  Lord 
and  Saviour  Jesus  Christ.    (See  also  ^'■Acknowledgments.") 

Y.  M.  1821.  Art.  8.  What  is  to  be  done  when  a  member  commits 
a  fault,  which  is  not  between  brother  and  brother,  but  publicly  against 
the  gospel  ?  Considered,  that  such  a  member  (provided  it  is  no  crime, 
such  as  stated  in  1  Cor.  5,)  should  always  make  acknowledgment  before 
the  church. 

Y.  M.  1828.  Art.  11.  Whether  if  a  member  sees  another  member 
commit  sin  publicly  against  truth,  the  first  is  in  duty  bound  to  speak 
privately  to  the  failing  member,  or  (at  once  to)  present  the  case  to  one 
of  the  leading  brethren  ?  Considered  (whether  to  do  the  first),  it  is  as 
a  member  may  choose  (but  to  do  the  latter  remains  his  duty,  inasmuch 
public  sins  cannot  be  atoned  for  between  member  and  member). 

Y.  M.  1840.  Art.  10.  Whether  a  public  fault  can  be  atoned  for 
and  forgiven,  between  brother  and  brother?  Considered,  that  a  fault 
publicly  committed  can  only  be  settled  before  the  church,  and  not  be- 
tween brother  and  brother,  according  to  the  word  of  the  Lord. 

Y.  M.  1850.  Art.  15.  Whether  it  is  according  to  the  gospel,  for  a 
church  to  lay  a  public  acknowledgment  on  a  brother  that  has  made  a 
public  oflFense  ?  Considered,  that  the  acknowledgment  is  to  be  made  be- 
fore the  church  alone,  and  before  all  the  members  present.  See  1  Tim. 
5 :  20.  "  Them  that  sin,  rebuke  before  all,  that  others  also  may  fear." 
Art.  37.  If  it  is  proved  by  two  or  three  brethren,  that  a  brother  has 
been  drinking  to  excess,  yet  not  so  much  as  to  disable  him  from  keeping 
on  his  feet,  but  has  often  before  been  charged,  and  also  before  been  set 


OFFENSES,  PUBLIC. 


157 


back  or  put  ia  avoidance,  and  still  denies  the  charge — would  he  not 
come  under  the  class  of  drunkards  ;  or  would  it  be  prudent  to  hold  him 
as  a  brother,  or  could  he  be  expelled  by  the  proof  (evidence)  of  four  or 
five  witnesses,  though  not  members  of  the  church  ?  Considered,  that  no 
member  should  be  put  in  avoidance  without  positive  proof  from  members, 
that  he  or  she  has  been  guilty  of  one  of  those  sins  mentioned  by  Paul 
in  1  Cor.  5  : 11. 

[Love  to  truth  and  righteousness  in  Christ,  and  the  prosperity  of  the  church 
and  of  the  individual  souls,  constrains  us  to  make  a  few  serious  remarks  on  a 
very  unpleasant  subject.  A  question,  such  as  the  one  given  above,  under  Article 
37  (the  whole  number  of  articles  presented  in  that  same  year  was  sixty-four), 
would  alone  require,  in  order  to  answer  it  rightly  and  scripturally,  more  space 
and  time  than  can  be  devoted  at  the  Y.  M.  to  the  consideration  of  all  tlie  (64) 
questions  presented  in  this  one  year.  If  the  case  presented  in  the  query  has 
actually  occurred  as  presented,  the  sad  fact  is  proved,  that  a  brother  may  be 
convicted  again  and  again  of  drunkenness  by  two  or  three  brethren,  and  may 
have  been  dealt  with  by  the  church  (according  to  the  word  of  God),  and  he 
still  deny  the  charge,  thus  adding  the  sin  of  lying  to  the  other  sin,  and  still  by 
some  means,  but  not  by  true  repentance,  for  then  he  would  confess  instead  of 
denying  his  sins,  he  is  still  held  as  a  member,  and  still  continues  to  be  a  drunk- 
ard, only  taking  care  that  no  brother  shall  see  him  drunk.  Is  there  no  remedy 
for  this  ?] 

Y.  M.  1855.  Art.  24.  If  two  brethren  or  members  should  raise  a 
quarrel  before  or  in  presence  of  others,  so  as  nearly  to  come  in  bodily 
conflict,  or  to  fight,  can  such  matters  be  settled  between  those  members, 
or  ought  it  to  be  brought  before  the  church  ?  Considered,  that  such 
public  crimes  must  be  settled  before  and  by  the  church. 

Y.  M.  1858.  Art.  27.  Would  it  not  be  well  for  the  brethren  to 
come  upon  some  plan  to  acquaint  all  the  bishops  and  housekeepers  of 
the  various  branches  of  the  church  with  the  rules  and  regulations  con- 
cluded upon  by  the  general  council  for  the  more  perfect  union  and  pros- 
perity of  the  church  ?  And  if  these  rules  and  regulations  be  violated  by 
a  minister,  with  some  of  the  members  composing  his  district,  should  they 
not  fall  into  the  hands  of  the  brethren  of  the  adjacent  districts  as  offend- 
ers, and  he  dealt  with  as  such ;  and  if  the  above  should  be  considered 
expedient,  what  plan  should  be  devised  to  carry  it  into  effect  ?  Answer. 
We  are  fully  satisfied,  that  the  means  long  had  in  practice  by  the  breth- 
ren, namely,  the  Minutes  of  our  Annual  Meetings,  are  sufiicient  to  give 
the  teachers  and  housekeepers,  and  members  generally,  the  decisions  of 
our  annual  councils  for  the  perfecting  of  love  and  union  throughout  the 
brotherhood.  And  if  it  should  so  happen  that  a  housekeeper,  with  a  part 
or  all  of  the  members  of  his  district,  could  not  be  satisfied  with  the  de- 
cisions of  the  general  council,  as  we  were  advised  and  instructed  by  our 
beloved  elder  brethren,  and  unanimously  concurred  in  at  the  Annual 


158 


OFFICES,  HOLDING  WORLDLY. 


Meeting  held  in  1850,  in  Montgomery  county,  Ohio,  they  should  bear 
with  the  annual  council,  and  with  one  another,  until  the  next  annual 
meeting,  and  then  bring  their  grievances  to  the  annual  council  where 
they  proceeded  from,  and  we  believe  full  satisfaction  will  be  obtained. 

[  This  article  ought  to  have  been  inserted  under  some  other  heading,  for 
instance — ^^Minutes,"  or  '^Opposition  to  Y.  M."'\ 

OFFICES,  HOLDING  WORLDLY. 
Y.  M.  1779.    ^QQ     Attest,  taking  the." 

Y.  M.  1789.  Art.  3.  Further  it  has  been  discussed  and  unani- 
mously  deemed  good  and  evangelical,  that  all  brethren  in  all  places 
should  shun  all  worldly  offices,  so  as  not  to  serve  in  any  of  them,  provi- 
ded it  is  possible  to  be  relieved  from  them,  such  as  Supervisor,  Overseer 
of  the  Poor,  Collector,  Constable,  Assessor,  or  also  Juryman,  &c.  Yet  it 
is  considered,  with  some  difference,  such  as  Supervisor  or  Overseer  of 
the  Poor,  might  be  served  perhaps  with  least  objection ;  provided,  there  is 
no  suing  or  something  else  contrary  to  the  Word  of  the  Lord.  If  a 
brother  should  be  elected  to  one  of  these  offices  contrary  to  his  will,  then 
only  that  what  he  would  have  to  do  contrary  to  the  gospel,  should  be 
rebuked  in  love  and  compassion,  according  to  the  word  of  the  Lord. 

Y.  M.  1812.  Art.  6.  Concerning  brethren  who  are  sometimes  pre- 
vailed upon  to  serve  in  the  office  of  Constable,  it  was  considered,  that  a 
follower  of  Jesus  could  not  serve  in  such  office,  and  if  a  brother  should 
accept  of  it,  take  the  oath  of  office,  and  serve  in  it,  or  by  some  person 
else  as  his  substitute,  such  a  brother  would  exclude  himself  from  the 
breaking  of  bread,  holy  kiss,  and  brotherly  council. 

Y.  M.  1822.  (Canton,  0.)  Art.  2.  Whether  a  brother  might  serve 
in  a  worldly  office  or  as  a  juryman,  was  considered,  that  no  follower  of 
Jesus  can  serve  in  such,  and  if  he  could  get  relieved  with  money  (by 
paying  a  fine),  he  should  not  serve  herein. 

Y.  M.  1825.  Art.  6.  Concerning  a  brother  holding  the  office  of 
Justice  of  the  Peace,  has  been  twice  before  the  big  meeting,  and  was 
always  considered,  that  it  was  not  at  all  consistent  with  the  gospel ;  but 
as  something  more  definite  is  requested,  the  counsel  is  now,  if  such  an  one 
has  been  admonished  already  before  to  give  up  that  office,  and  is  once 
and  again  admonished  (in  the  name  of  the  church)  to  do  fio,  and  will 
not  give  it  up,  such  an  one  we  could  not  hold  as  a  brother. 

Y.  M.  1834.  Art.  9.  Concerning  the  office  of  Supervisor  and  other 
worldly  offices,  was  considered,  that  brethren  should  keep  themselves 
clear  of  them  as  much  as  possible. 

Y.  M.  1837.  Art.  5.  Whether  a  brother  is  at  liberty  to  serve  as 
cryer  or  clerk  at  public  vendues  ?  It  is  the  counsel  of  this  meeting, 
that  no  brother  should  take  the  liberty  to  act  as  a  cryer  at  vendues,  be- 


OFFICES,  HOLDING  WORLDLY. 


159 


cause  it  is  unbecoming  for  a  brother  so  to  serve.  As  to  the  clerkship  at 
vendues,  it  would  not  be  considered  quite  so  unbecoming,  yet  so  that 
brethren  ought  to  refrain  from  such  things  as  much  as  possible. 

Y.  M.  1839.  Art.  1.  Whether  a  brother  could  serve  in  the  office 
of  a  Constable  i"    No.    (See  above,  Y.  M.  1812.) 

Y.  M.  1841.  Art.  11.  Whether  it  is  becoming  for  a  member  of 
the  church  of  Christ  to  act  as  juror  in  the  courts  of  our  country  ?  Con- 
sidered, that  it  would  be  best  not  to  serve  at  all  (even)  in  civil  (cases), 
but  by  no  means  in  criminal  cases. 

Y.  M.  1844.  Art.  3.  Whether  a  brother  may  go  to  the  Legislative 
Assembly  as  a  representative  of  the  people,  agreeably  with  the  gospel  ? 
Considered,  that  though  we  look  upon  the  higher  powers  of  this  world  as 
being  of  God  for  the  protection  of  the  pious,  &c.,  and  desire  to  be  thank- 
ful to  God  for  the  benefita  we  enjoy  under  our  government,  and  feel  it 
our  duty  to  pray  fervently  and  daily  for  the  same,  (still)  we  cannot  see 
how  a  follower  of  the  meek  and  lowly  Saviour  can  seek  or  accept  an 
office  of  this  kind  consistently  with  the  gospel  he  professes.  See  Matt. 
20  :  25-28  ;  Mark,  10  : 42—46  ;  Luke,  22  :  25  ;  John,  17  : 16,  &c. 

Y.  M.  1849.  Art.  34.  Whether  a  brother  being  elected  to  the 
office  of  Constable  contrary  to  his  will,  would  be  justifiable  in  taking  the 
obligations  of  the  office,  and  (then)  transfer  it  to  another  person,  who 
will  discharge  the  whole  duty  of  said  office  ?  Considered,  while  the 
brother  would  have  to  be  under  oath,  and  responsible  for  all  the  acts  of 
his  substitute,  it  would  not  be  safe  for  him  to  do  so  (not  to  repeat  what 
has  been  testified  so  often  already,  that  such  office  is  improper  and  unbe- 
coming for  a  brother). 

Y.  M.  1850.  Art.  9.  Is  it  allowed  for  a  brother,  especially  one 
that  holds  an  office  in  the  church,  to  fill  a  worldly  office,  and  if  not,  what 
is  the  proper  course  to  pursue  with  such  a  brother  ?  Considered,  that 
we  could  not  advise  brethren  to  crave  worldly  offices ;  but  if  the  people 
of  the  world  should  impose  an  office  on  any  of  our  brethren,  they  should, 
before  acting  in  such  office,  lay  the  matter  before  the  church,  and  act 
agreeably  to  the  counsel  of  the  same. 

Y.  M.  1852.  Art.  3.  Have  we  a  right  to  help  making  the  political 
government,  and  to  serve  as  officers;  also,  to  put  the  law  in  force  against 
any  of  our  fellow  men  in  any  case  whatever  i*  Considered,  (see  " Law, 
Suijuf  against  Dthtors,"  page  106.) 

Y.  M.  1857.  Art.  39.  Is  it  consistent  with  the  gospel  for  brethren 
to  serve  in  the  capacity  of  any  of  the  civil  officers  under  our  government  • 
and  is  there  any  material  difi'erence  as  to  state,  county,  or  township  offi- 
cers ?  Answer.  We  consider  it  wrong  lor  brethren  to  accept  of  any 
office  which  requires  them  to  administer  an  oath,  or  to  use  physical  force 
in  performing  the  duties  of  that  office. 


160 


OPPOSITION  TO  Y.  M.— ORDER. 


OPPOSITION  TO  Y.  M. 

Y.  M.  1805.  Art.  2.  Further,  it  has  been  considered,  that  when 
there  is  made  a  conclusion  at  the  big  yearly  meeting,  and  there  are  mem- 
bers who  would  not  heed,  nor  conduct  themselves  accordingly,  it  has 
been  concluded  unitedly,  that  when  such  persons  cannot  convince  the 
church  by  evidence  from  holy  scripture,  and  would  or  did  rise  up  against 
such  church  conclusion,  would  not  hear  nor  obey  at  all,  in  such  case  we 
could  not  well  do  otherwise,  but  after  sufficient  and  friendly  admonition 
to  set  them  back  from  the  breaking  of  bread  until  they  learn  to  do  bet- 
ter and  become  obedient. 

Y.  M.  1845.  Art.  8.  How  is  it  considered,  if  brethren  will  rebel 
against  the  counsel  held  at  council  meetings,  and  say,  it  is  an  abomina- 
tion to  God  ?  Considered,  that  such  a  brother  should  be  visited  and  ex- 
horted, and  if  he  would  not  hear  and  obey  the  admonition,  he  could  not 
be  held  as  a  brother. 

Y.  M.  1850.  Art.  5.  Whether  it  is  right  for  brethren  in  different 
arms  of  the  church,  to  go  against  the  counsel  of  the  Yearly  Meeting  ? 
Considered,  that  it  is  wrong  for  brethren  to  go  against  the  counsel  of  our 
great  Annual  Meetings ;  but  should  brethren  not  be  satisfied  with  said 
counsel,  they  have  liberty,  with  the  consent  of  their  church,  to  bring  the 
matter  before  another  Yearly  Meeting  for  a  reconsideration. 

Y.  M.  1853.  Art.  30.  How  is  it  considered  when  brethren  preach  a 
doctrine  which  is  not  in  accordance  with  the  decisions  of  the  Yearly  Meet- 
ing, and  speak  privately  to  or  with  members  against  such  decisions  'i 
Considered,  that  for  love  and  union  sake  they  ought  not  to  do  so. 

Y.  M.  1858.  Art.  22.  What  should  be  done  with  a  brother  who  holds 
the  counsel  of  the  annual  meeting  in  disrespect,  and  who  speaks  lightly 
and  disrespectfully  of  it?  Considered,  that  he  should  be  kindly  admon- 
ished to  do  so  no  more,  and  if  he  will  not  hear  the  admonition  (of  the 
church)  he  should  be  dealt  with  according  to  Matt.  18. 

Y.  M.  1858.  Art.  27.  (That  belongs  specially  to  this  place,  but  is 
inserted  above,  under  the  heading,  "  Offenses,  Public") 

ORDER  AT  ANNUAL  MEETINGS,  &c. 

Y.  M.  1835.  Art.  4.  Concerning  the  commencement  of  Yearly 
Meetings  on  Saturday,  or  according  to  the  ancient  order.  No  change 
made  at  this  time.    (See  further,  "  Annual  Meetings") 

ORDER  AT  BAPTISMS. 

See    Baptism"  especially  Y.  M.  1848. 


^ORDER  AT  CHOICES  FOR  MINISTERS,  &c.  161 


ORDER  AT  CHOICES  FOR  MINISTERS,  &c. 

Y.  M.  1843.  Art.  7.  When  a  large  church,  by  common  consent, 
has  been  divided  into  several  districts,  and  in  one  of  these  districts  it  is 
f'our.d  necessary  to  hold  an  election  for  teachers  (ministers)  and  deacons, 
whether  the  members  of  such  district  alone  are  entitled  to  vote,  or 
whether  the  members  of  the  other  districts  have  a  right  to  vote  also 
Considered,  that  when  such  division  takes  place  by  common  consent,  for 
the  greater  convenience  of  members  and  of  meetings,  we  understand  that 
henceforth  these  several  districts  are  to  form  so  many  particular  church- 
es, though  they  may  be  under  the  superintendence  of  but  one  bishop ; 
and  that,  consequently,  when  one  of  these  districts  or  one  of  these  par- 
ticular churches,  stands  in  need  of  laborers,  and  has  to  hold  an  election, 
it  would  be  as  improper  for  the  members  of  the  other  districts  to  vote 
at  such  election,  as  it  would  be  for  members  from  other  churches  that 
never  formed  a  part  of  the  old  and  large  district.  In  case  there  was  no 
cypress  word  for  such  things,  we  think  we  may  safely  follow  the  Apostle 
Paul,  when  he  says,  1  Cor.  11  :  14  :  "  Doth  not  nature  itself  teach  you" 
what  is  proper.  Art.  8.  How  it  might  be  considered,  when  at  the 
election  for  teachers  and  deacons,  absent  members  do  send  their  votes 
with  other  members  ?  Considered,  that  since  the  promise  of  our  Saviour 
is  given,  "  Where  two  or  three  are  gathered  together  in  my  name,  there 
am  I  in  the  midst  of  them."  Matt.  18  :  20.  In  such  important  church 
affairs,  this  promise  belongs  only  to  those  that  are  assembled,  and  not  to 
those  thnt  are  absent;  the  brethren  generally  have  acted  upon  that 
ground,  and  not  taken  any  vote  from  absent  members. 

Y.  M.  1853.  Art.  4.  Is  it  consistent  with  the  gospel  and  its  prin- 
ciples, as  professed  by  our  brotherhood,  when  a  brother  is  chosen  to  the 
ministry  only,  not  being  authorized  to  baptize,  that  (afterwards)  the  or- 
dained elder  of  the  congregation  should  forward  such  brother  without 
consulting  the  church  'i  Considered,  that  all  the  power  under  God  is 
vested  in  the  church,  and  that  therefore  the  church  should  be  consulted 
in  all  such  cases.  Art.  44.  How  it  is  considered,  when  choices  are 
held  for  teachers  or  deacons  in  a  different  manner  from  the  general 
usage,  choosing  by  ballot  in  presence  of  all  the  church,  and  without  or- 
dained elders  from  other  churches  being  present  ?  Considered,  that  a 
choice  should  be  held  by  each  and  every  member  coming  (one  by  one) 
before  the  elders,  and  giving  their  voice  privately.  The  presence  of 
two  or  at  least  one  ordained  elder  from  another  church,  has  been  deemed 
necessary  always,  so  as  to  avoid  the  least  appearance  of  partiality,  &c. 

Y.  M.  1856.    Art.  5.    Would  it  not  be  best,  in  holding  elections  for 
the  purpose  of  choosing  ministers  or  deacons,  that  none  of  the  ministering 
brethren  of  such  district  should  take  any  part,  or  even  be  in  the  room 
11 


162    ORDER  AT  COMMON  MEETINGS  FOR  WORSHIP. 

where  the  votes  of  the  members  are  received,  but  that  brethren  of  other 
districts  should  be  called  for  said  purpose  ?  Considered,  that  every 
member  should  have  an  equal  privilege  of  giving  their  voices,  and  that 
the  remainder  of  this  query  were  best  left  to  the  control  of  the  strange 
brethren. 

y.  M.  1858.  Art  24.  When  a  church  stands  in  need  of  speakers 
or  deacons,  should  the  bishop  make  it  known  to  the  members  before,  or 
only  on  the  day  of  electioa  ?  Considsred,  that  wo  leave  the  churches  to 
do  as  they  have  been  accustomed  to  do,  in  relation  to  this  subject.  [But 
suppose  a  wrong  custom  has  been  introduced,  such  as  voting  by  ticket, 
in  imitation  of  the  world,  or  such  as  invite  and  assist  to  electioneering 
practices,  should  such  customs  be  continued  ?] 

Y.  M.  18G2.  Art.  3:1  Would  it  not  be  advisable  when  an  election 
is  to  be  held  for  both  a  speaker  and  a  deacon  at  the  same  time,  to  hold 
the  election  for  the  speaker  first,  and  make  the  result  known,  and  then 
hold  the  election  for  the  deacon  or  deacons,  as  the  case  may  be 't  Aus. 
We  consider  it  would  be  advisable  to  do  so. 

ORDER  AT  COMMON  MEETINGS  FOR  WORSHIP. 

[The  general  order  is :  First,  united  prayer  and  praise  by  singing  a 
hymn ;  then  a  brief  exhortation  to  humbly  worship  God  in  spirit  and  in 
truth,  followed  by  prayer  upon  our  bended  knees,  two  or  three  pray- 
ing aloud,  one  after  the  other,  the  last  repeating  the  Lord's  prayer, 
each  Amen  repeated  by  the  congregation.  Then  reading  one  or  more 
portions  of  Scripture,  fuUowed  by  preaching,  one,  two  or  three  speaking 
nlternately  ;  then,  if  candidates  for  baptism  are  presented.  Matt.  18  : 10- 
22,  is  read  and  commented  on,  and  every  candidate  is  asked  to  assent  to 
the  rules  laid  down  by  the  Saviour  in  that  chapter  ;  after  that,  the  meet- 
ing is  brought  to  a  close,  as  it  was  commenced,  by  singing,  exhortation 
and  prayer.  As  meetings  used  to  be  held  at  the  houses  of  members,  the 
members  would,  out  of  love,  prepare  a  refreshment  for  those  who  had 
come  from  a  distance,  and  whoever  would  partake  of  the  invitation.  This 
latter  particular  was  necessary  to  be  mentioned  for  a  better  understand- 
ing of  what  follows.] 

Y.  M.  1822.  (Miami.)  Art.  9.  Whether  we  might  have  two  tables 
at  lovefeast,  and  also  at  other  meetings ;  that  is,  whether  members  might 
prepare  something  warm  for  the  old  brethren,  and  also  elderly  and  weak- 
ly members,  beside  what  is  served  up  for  all  in  general, — was  considered, 
that  members  should  be  at  perfect  liberty  to  show  their  love  toward  their 
old  brethren  or  weakly  members,  to  set  before  them  what  they  like ;  yet 
we  would  counsel  in  love  to  be  careful  that  no  bad  distinction  is  made, 
so  that  friends  and  well-wishers  are  preferred  to  those  that  are  weakly. 

Y.  M.  1840.    Art.  12.    How  is  it  considered,  when  teachers  at  the 


0§DER  AT  COMMON  MEETINGS  FOR  WORSHIP.  1G3 


beginning  of  meetings  exhort  so  long,  and  consume  so  much  time  with 
speaking  before  prayer?  Considered,  that  it  would  be  more  edifying  to 
make  the  exhortation  as  brief  as  possible,  since  the  Apostle  teaches,  that 
"  first  of  all,  supplication,  prayers,  intercession,  &c.,  be  made.  1  Tim. 
2  :  1-4. 

Y.  M.  1841.  Art.  4.  Whether  it  is  proper  for  teachers  to  speak 
both  German  and  English  in  (one)  meeting,  when  there  are  only  a  few 
English  members,  the  majority  of  the  church  being  German  ?  Consid- 
ered, that  it  is  right  and  our  duty  to  preach  the  gospel  to  every  nation 
as  far  as  we  are  able,  yet  so  that  in  such  a  case  not  too  much  time  ought 
to  be  taken  up  in  English. 

Y.  M.  1842.  Art.  2.  Whether  it  will  be  to  the  edification  of  the 
church  of  God,  to  hold  protracted  meetings,  and  to  introduce  mourning- 
benches,  in  imitation  to  the  new  mea.sures  adopted  by  diiferent  sects  and 
denominations?  The  brethren  generally  considered,  that  it  was  advisa- 
ble to  be  very  cautious,  and  at  all  times  to  keep  good  order  in  accordance 
with  the  doctrine  and  example  of  the  Apostles,  and  not  to  introduce  such 
innovations,  like  mourning-benches,  &c.  Art.  9.  How  is  it  considered, 
when  brethren  who  are  not  ordained,  in  the  presence  of  ordained  breth- 
ren, without  being  requested,  take  the  lead  at  public  meetings,  and  at 
morning  and  evening  worship,  seat  themselves  at  the  head  of  the  table, 
and  call  upon  ordained  brethren  to  be  free  Considered,  that  order  is  an 
essential  rule  in  the  house  of  God,  and  that  it  would  be  most  praise- 
worthy, if  all  the  brethren  did  try  in  honor  to  prefer  one  another,  and 
each  one  be  faithtul  in  his  station,  not;  seeking  the  uppermost  seats,  nor 
forgetting  tlie  advice  of  the  Apostle,  1  Pet.  5:5:  "  Ye  younger,  submit 
yourselves  unto  the  elder." 

Y.  M.  1855.  Art.  21.  Is  it  according  to  the  gospel,  at  the  close  of 
our  meetings,  to  sing  a  hymn,  and  invite  mourners  to  come  forward;  and 
if  none  will  come,  sing  another  hymn,  and  give  another  invitation  j  and 
lastly,  to  tell  the  congregation  to  rise  upon  their  feet,  and  with  raised 
hand  speak  a  blessing  over  the  people  ?  Considered,  that  this  is  not 
agreeable  with  the  gospel,  and  should  not  be  done. 

Y.  M.  1858.  Art.  8.  Does  the  gospel  convey  the  idea,  that  the 
public  practical  use  of  the  spiritual  gifts,  such  as  prayer,  cxliortation, 
teaching,  doctrine  and  prophesying,  &c.,  is  alone  confined  to  the  chosen 
officers  of  the  church;  or  does  it  extend  that  privilege  to  every  member, 
especially  male  members  of  the  church,  if  the  infliuence  of  the  spirit  of 
Christ  so  dictate  to  him  ?  Answer.  As  it  regards  prayer,  it  is  considered 
that  private  members  may  pray  in  public,  if  liberty  be  given  by  elder 
brethren;  but  exhortation,  teaching  and  prophesying  seem  to  be  duties 
and  privileges  belonging  to  the  officers  of  the  church.  See  1  Cor.  14:32. 
Art.  39.    How  should  brethren  proceed,  after  preaching,  relative  to 


1G4 


ORDER  AT  LOVKFEASTS. 


sretting  members  in  the  church  ?  Shall  the  preacher,  while  singiDg  a 
hymn,  give  an  invitation  to  those  who  wish  to  join  the  church  to  come 
forward,  or  shall  he  leave  it  to  them  to  make  their  own  application 't 
Considered,  that  it  is  best  to  let  them  make  their  own  application,  as  in 
Acts  2  :37,  and  16:30. 

Y.  M.  1862.  Art.  69.  How  is  it  considered  when  ministering 
brethren,  after  preaching  go  into  the  congregation  and  invite  persons  to 
join  the  church?  Answer.  We  consider  it  best  to  do  as  was  done  in 
Acts,  2d  chap. 

ORDER  AT  LOVEFEASTS. 

(The  order  in  general  is,  or  was,  as  follows :  If  there  is  a  day  meet- 
ing, it  is  held  as  every  other  meeting:  see  "  Order  of  Common  Mtetinyx." 
The  evening  exercises  commence  in  summer  time  about  one  hour  before 
sunset  by  singing  an  appropriate  hymn.  Then,  1  Cor.  1 1th  chapter,  is  read 
entirely  or  in  part,  chiefly  from  verse  17  to  the  end,  from  which  scripture 
is  spoken  by  two  or  three  brethren,  chiefly  treating  on  self  examination  ; 
and  this  exercise  closed  with  humble  prayer,  in  which  general  liberty 
being  given,  private  members,  even  sisters,  sometimes  join  one  by  one  to 
utter  their  hearts'  desires  for  themselves,  for  the  church,  and  for  all  man- 
kind. In  the  next  place,  water  is  brought  for  feet-washing,  and  John's 
gospel,  13th  chapter,  is  read,  as  far  as  time  and  the  subject  will  permit 
and  require.  While  the  washing  of  feet  is  going  on,  in  which  wcrk 
always  two  are  engaged,  two  brethren  to  wash  and  wipe  the  brethren's 
feet,  and  two  sisters  to  wash  and  wipe  the  sisters'  feet,  and  those  fre- 
(juently  relieved  by  other  two,  at  large  communions;  the  preaching  is 
also  going  on  upon  that  subject.  Feet-washing  being  over,  supper 
begins  to  be  served  on  the  table  ;  and  while  the  table  servants  are  thus 
engaged,  the  ministering  brethren  in  word  and  doctrine  may  speak  some- 
thing on  the  Lord's  supper ;  and  when  all  is  ready,  a  verse  or  two  are 
sung,  and  a  blessing  asked  for  this  supper ;  and  then  all  partake  together 
of  the  frugal  meal,  consisting  mostly  of  soup,  boiled  meat,  bread  and 
water ;  and  after  all  have  eaten,  and  thanks  returned  to  God,  the  tables 
are  cleared  oflF.  Now,  the  elements  of  the  communion,  bread  and  wine, 
are  brought,  and  reverently  set  down  at  one  end  of  the  table,  and  a 
hymn  to  the  praise  of  our  once  suffering  and  dying  Redeemer  is  sung. 
Next,  a  part  of  the  record  of  Christ's  passion  and  death  is  read,  such  as 
Mark  15,  or  John  19,  and  spoken  on  according  to  the  gospel  and  the 
injunction  of  Paul,  1  Cor.  11  :  26;  during  which  the  administrator  pre- 
pares the  bread  (unleavened)  for  distribution,  and  then  prepares  the 
minds  of  the  communicants  still  further  for  the  solemn  contemplation  of 
what  Christ  has  done  for  us,  and  what  we  ought  to  be  willing  to  do  and 
suffer  also  for  his  cause,  and  how  we  ought  to  be  united  as  one  in  faithful 


ORDER  AT  LOVEFEASTS. 


1G5 


love  toward  one  another  even  unto  death — which  is  sealed  by  the  holy 
kiss  going  round  in  the  whole  congregation,  among  the  sisters  as  well  as 
among  the  brethren.  Next,  a  blessing  is  asked  over  the  bread,  which  is 
to  be  the  emblem  of  the  communion  of  the  body  of  Christ,  and  then  that 
bread  is  broken  from  brother  to  brother ;  and  meanwhile  by  the  adminis- 
trator the  same  bread  is  administered  to  the  sisters,  each  laying  his  or  her 
portion  before  him  or  her  on  the  table,  until  all  are  provided.  Then  all  eat 
it  at  once  in  solemn  silence,  contemplating  our  Saviour's  sufferings  for 
our  good.  In  the  same  manner  thanksgiving  is  made  and  a  blessing 
asked  for  the  cup  of  the  New  Testament,  which  is  the  communion  of  the 
blood  of  Christ;  then  one  cup  is  circulating  among  the  brethren,  and 
the  administrator  handing  another  cup  to  the  sisters,  while  singing  the 
praises  of  a  Saviour's  dying  love  is  going  on.  And  fiaally,  the  services 
are  closed  by  singing  a  song  of  praise  and  prayer — all  standing.  This 
was  written  nearly  thirty  years  ago  in  Germany,  by  request  of  God-fear- 
ing friends.) 

Y.  M.  1822.  (Miami.)  Art.  8.  Concerning  breaking  up  in  the 
mornin,'  after  lovefeast,  it  was  considered,  that  members  and  their  chil- 
dren, who  stay  till  morning,  should  not  separate  and  leave  until  prayer 
and  thanksgiving  to  God  is  made. 

Y.  M.  1828.  Art.  8.  Whether  the  (holy)  kiss  should  have  a  place 
at  feet-washing  (between  those  who  serve  and  those  who  are  served), 
and  at  (before)  the  breaking  of  bread  '{  Considered,  that  it  should  be. 
(The  new  commandmeat,  John  13  :  31,  35,  brings  it  very  near  to  both 
ordinances,  and  a  lovefeast  without  this  token  of  love  would  scarcely 
deserve  the  name.)  Art.  13.  Whether  we  might  have  small  love- 
feasts  ?    See  ^^Lovef easts." 

Y.  M.  1854.  Art.  11.  If  one  or  more  churches  would  so  choose  to 
come  together  in  the  evening  to  observe  the  ordinances  of  the  house  of 
God  as  delivered  unto  us  by  the  Saviour,  and  continue  public  worship 
next  day,  believing  that  thereby  some  of  the  evils  u^ight  be  obviated 
which  too  often  accompany  our  lovefeasts,  would  it  be  considered  a 
departure  from  the  Word  ?  Considered,  No ;  but  at  the  same  time  we 
would  advise,  that  the  churches  should  be  careful  to  observe  the  ordi- 
nances of  the  Lord,  at  the  proper  time  and  in  due  order,  and  to  avoid  all 
unnecessary  changes.  Art.  22.  A  request  that  the  oldest  bishop 
choose  or  appoint  twelve  brethren  to  hold  a  communion  or  lovefeast  at 
the  time  (and  place)  of  yearly  meeting,  as  a  model  to  show  us  the  right 
order  according  to  the  Gospel.  Considered,  that  Christ  with  his  Apos- 
tles in  that  doleful  night,  when  he  (the  Saviour)  was  betrayed,  has  given 
a  model,  and  showed  us  the  right  order. 

Y.  M.  1855.  Art.  25.  Concerning  the  difference  in  the  time  of 
coming  together  for  holding  lovefeasts.    Does  it  not  appear  as  if  there 


166 


ORDER  AT  LOYEFEASTS. 


was  a  division  or  disunion  among  us,  when  some  churches  meet  and  have 
public  worship  (according  to  the  ancient  order  of  the  brethren)  in  the 
forenoon  ;  others  at  one,  two  or  three  o'clock,  and  others  again  in  the 
evening,  about  the  time  when  the  exercises  immediately  connected  with  the 
Lord's  supper  should  begin  ?  Could  there  not  a  uniform  practice  be 
adopted  in  this,  as  it  used  to  be  among  the  brethren  in  bygone  years  ? 
Considered,  to  be  left  to  the  consideration  of  the  churches,  and  to  let 
them  decide  when  their  lovefeasts  are  to  be  held. 

Y.  M.  1855.  Art.  28.  How  ought  the  church  hold  a  member  who 
argues  and  contends  that  Christ  was  eating  the  Jewish  Passover  with  his 
disciples,  and  at  the  same  time  the  Jews  did  eat  it ;  and  also  contends 
that  it  is  not  binding  on  the  followers  of  Christ  to  observe  a  supper,  or 
anything  more  than  the  bread  and  wine;  and  that  feet- washing  ought  to 
be  observed  after  eating ;  neither  can  be  satisfied  with  the  brethren  that 
preach  otherwise  '{    Considered,  that  as  it  appears  evident  from  John 

13  :  1-29  ;  19  :  14  ;  18  :  2S,  Christ's  supper  with  his  disciples  was  eaten 
before  the  Jewish  Passover;  and  it  appears  from  a  comparison  of  Mark 

14  :  20,  and  John  13  : 26,  that  the  supper  recorded  by  Mark  and  that 
recorded  by  John,  are  the  same.  Again,  Luke  calls  the  meal  which 
Christ  ate  with  his  disciples,  at  which  he  instituted  the  communion,  a 
supper;  and  a  comparison  of  Luke  22  :  23,  and  John  13  :  25,  will  show 
that  they  were  the  same ;  now  as  it  appears  plain  that  the  supper  in 
John  13,  was  before  the  Jewish  Passover,  that  of  Luke  22  :  20,  was  like- 
wise before  it,  and  therefore  not  the  passover  itself.  Further,  from  the 
Acts  of  the  Apostles,  and  from  the  epistles,  we  find  that  there  was  in  the 
church  a  feast  of  charity.  See  Jude  12 ;  1  Cor.  5  :  8 ;  2  Pet.  2:13; 
Acts  18  :  21.  When  we  take  all  this  evidence  into  consideration,  we 
think  it  is  sufficient  to  satisfy  every  sincere  and  candid  mind  that  those 
who  want  to  adhere  to  the  practice  of  the  church  in  the  times  of  the 
Apostles,  must  have  a  feast  of  charity ;  and  those  brethren  who  oppose 
-uch  a  feast,  oppose  the  gospel,  and  therefore  should  be  admonished. 
And,  concerning  the  washing  of  feet  after  the  communion,  we  would  say 
that  it  appears  from  the  reading  of  the  13th  chapter  of  John,  that  feet-_ 
washing  was  practiced  before  John  leaned  on  the  bosom  of  Christ  (see 
John  13  : 23),  but  we  find  from  John  21  :  20,  that  John  leaned  on  the 
bosom  of  Christ  at  supper.  Therefore,  feet- washing  was  performed  by 
Christ  before  supper,  and  certainly  before  the  communion,  as  the  com- 
munion was  administered  after  supper. 

Y.  M.  1862.  Art.  65.  Would  it  not  be  more  in  accordance  with 
the  gospel,  and  the  example  of  Christ,  to  omit  returning  thanks  between 
the  supper  and  the  communion  ?  Answer.  We  think  it  best  to  return 
thanks,  according  to  1  Thcss.  5  : 18. 


ORDERS. 


167 


ORDER  NECESSARY  TO  UNION. 

Y.  M.  1858.  Art.  44.  Is  the  gospel  itself  sufficient  to  preserve  a 
union  of  practice  throughout  the  brotherhood  ?  Considered,  that  the 
gospel  (being  understood  alike  by  and  becoming  a  living  principle  in  the 
members),  with  the  practice  or  order  consistent  with  the  gospel,  will 
preserve  the  union  of  the  brotherhood. 

ORDER  NOT  OBSERVED. 

Y.  M.  1850.  Art.  28.  How  is  it  considered,  when  a  district  of 
church  do  not  observe  the  ancient  order  of  the  brethren,  and  have  new- 
orders  among  them  ?  Concluded,  that  no  district  church  has  any  right 
to  make  changes  in  anything  whatsoever,  contrary  to  the  ancient  order, 
without  a  proper  investigation  before  and  the  general  consent  of  the 
annual  meeting. 

Y.  M.  1856.  Art.  21.  How  is  it  considered,  when  a  branch  of  a 
church  separates  itself  from  the  main  body,  forwards  its  ministers  with- 
out a  bishop  being  present,  and  pretends  to  act  independent  of  the  coun- 
sel of  the  church  and  the  yearly  meeting  ?  Considered,  that  such  pro- 
ceedings are  wrong  and  highly  dangerous,  so  that  love  induces  us  to 
charge  a  committee  to  visit  that  church  and  branch. 

Y.  M.  1858.  Art.  57.  Can  the  brethren  be  in  full  communion  with 
a  brother  or  a  community  of  brethren,  who  do  not  hold  a  church 
council  in  receiving  applicants  for  baptism,  and  who  do  not  ask  those  who 
are  baptized,  to  renounce  the  devil  and  all  the  sinful  practices  of  the 
world  or  flesh,  and  who  do  not  practically  follow  the  doctrine  of  self- 
denial  ?  Considered,  that  we  think  such  cannot  be  in  full  communion 
with  us.    Acts  10  : 47  ;  Prov.  15  :  22 ;  1  John  2  : 15-17  ;  Tit.  2  :  12. 

ORDER  OBSERVED  DIFFERENTLY. 

Y.  M.  1858.  Art.  34.  Whereas,  there  is  a  diversity  of  opinion 
among  the  brethren  concerning  the  mode  of  celebrating  the  Lord's 
supper ;  we  therefore  wish  the  brethren,  at  the  annual  meeting,  to 
devise  some  plan  that  we  may  all  be  alike  in  our  practices.  Considered, 
that  inasmuch  as  the  difference  is  not  stated,  we  recommend  the  practice 
heretofore  recommended. 

ORDER  OF  THE  CHURCH  JN  GENERAL, 

As  we  understand  it,  sometimes  called  "/Ae  Order  of  the  Brethren,"  and 
by  some,  "  the  Discipline  of  the  Church."    See  Appendix. 


168 


ORDINATION— POLITICS. 


ORDINATION. 

Y.  M.  1843.  Art.  6.  Whether  the  ordination  of  a  brother  can  bo 
frustrated,  when  the  whole  church  is  united  on  the  subject,  with  the 
exception  of  one  or  a  few  members  ?  Considered,  that  in  case  the  ordi- 
nation of  a  brother  is  judged  as  necessary  and  proper  by  the  church  and 
the  ordained  brethren  from  a  distance,  and  there  could  be  no  weighty 
objection  made  by  those  that  are  of  another  opinion  in  this  matter,  they 
ought  to  acquiesce  in  it,  and  the  ordination  might  go  on  according  to 
the  desire  of  the  church. 

PATENT  RIGHTS. 

Y.  M.  1841.  Art.  7.  Whether  members  may  be  permitted  to  ob- 
tain and  sell  patent  rights  for  their  own  inventions  ?  Considered,  thar 
(inasmuch  as  patent  rights  will  be  of  very  little  benefit,  unless  we  en- 
force the  law  against  all  transgressors,  and  inasmuch  this  would  be  con- 
trary to  our  professed  principles,)  it  is  not  advisable  for  members  to  take 
out  and  sell  patent  rights. 

Y.  M.  1855.  Art.  7.  How  it  would  be  considered,  if  a  brother 
obtains  a  patent  for  any  invention  ?  Considered,  that  it  would  be  safest, 
in  all  cases,  first  to  ask  counsel  of  the  church  before  obtaining  a  patent. 

PENSIONS  OF  SOLDIERS. 

Y.  M.  1836.  Art.  1.  Whether  a  brother  would  have  a  right  to 
take  such  money,  which  he  had  acquired  as  a  soldier  by  war  ?  Consid- 
ered in  union,  that  it  cannot  be  accjrding  to  the  doctrine  of  Jesus.  (It 
is  unc3rtain  wheiher  this  quastion  has  aay  referencii  to  pensions  at  all, 
but  if  it  had,  it  would  nee  J  revision  and  reconsideration.) 

PLEDGE  OF  TOTAL  ABSTINENCE. 

Y.  M.  1842.  Art.  4.  How  it  is  considered,  if  a  brother  or  sister 
sign  the  pledge  of  total  abstinence  ?  Considered,  that  inasmuch  our 
churches  have  always  been  testifying  against  intemperance,  and  even 
against  the  free  use,  the  making  and  selling  of  ardent  spirits,  it  is  not 
advisable  for  members  to  put  their  hands  to  the  pledge,  or  to  meddle 
with  the  proceedings  and  excitement  of  the  world  on  this  subject. 

POLITICS. 

Y.  M.  1840.  Art.  10.  Whether  a  follower  of  Jesus  may  attend 
political  meetings?  Con.sidered,  that  it  is  not  becoming  at  all  for  breth- 
ren who  have  renounced  the  world. 

Y   M.  1852.    Art.  3.    (See  above  under  "  Zaw.") 

Y.  M.  1854.    Art.  23.    A  request  to  reconsider  Query  3,  on  the 


POLITICS. 


169 


Minutes  of  1852,  which  read  thus :  "  Have  we  a  right  to  help  making  the 
political  government,  and  to  serve  as  officers,  also  to  put  the  law  in  force 
against  auy  of  our  fellow  men,  in  any  case  whatever  ?"  Considered,  that 
this  query  was  suffijieutly  and  correctly  answered  in  1852.  See  Rom. 
6:16;  10  : 1-3  ;  2  Pet.  1  :  19  ;  2:19;  1  John  3  :  8,  9  ;  Matt.  6  :  24  ; 
2  Cor.  6:5-8;  John  18  :  36. 

Y.  M.  1833.  Art.  18.  Inasmuch  as  some  brethren  manifest  a  desire 
to  prohibit  brethren  from  voting  at  our  common  (political)  elections,  do 
not  the  brethren  in  yearly  cjuncil  see  it  to  be  best  to  make  no  change 
differing  from  the  counsel  and  practice  of  our  ancient  brethren  in  these 
days  of  trouble  ?  In  the  present  crisis,  we  recommend  that  brethren 
abstain  as  much  as  possible  from  attending  elections  according  to  John 
18  :  36  ;  2  Cor.  6  :  14-17. 

Y.  M.  1884.  Art.  1.  In  no  less  than  four  papers  the  question  is 
presented,  whether  it  is  right  and  proper  for  a  brother  to  go  to,  or  take 
part  in  political  elections,  it  being  specially  stated  that  it  had  caused 
hard  feelings  and  disunion  ?  Answer.  We  have  been  led  to  think  that 
at  all  times  it  would  be  best  and  most  consistent  with  our  profession, 
and  specially  most  proper  and  safe  in  the  present  critical  state  of  things, 
to  have  nothing  at  all  to  do  with  politics,  and  entirely  to  abstain  from 
voting.  See  2  Cor.  6  :  14-17,  also  Minutes  of  the  A.  M.  of  1863,  Query 
eighteen. 

Y.  31.  1884.  Art.  22.  Is  it  right  for  a  brother  to  go  to  an  election, 
and  there  elect,  or  help  to  elect,  a  brother  (who  takes  no  part  in  elec- 
tions,) to  fill  an  office  in  which  he  must  either  serve  or  pay  his  fine  ? 
Answer.  We  consider  it  utterly  wrong  for  brethren  to  do  so. 

(OUR  POSITION  WITH  REOARD  TO  GOVERNMENT.) 

Y.  M.  1864.  Art.  35.  As  our  national  troubles  consequent  upon 
the  Rebellion  now  existing  in  our  country,  have  caused  considerable  dif- 
ficulty in  our  church,  and  have  tried  our  non-resistant  principles,  and 
have  caused  several  questions  concerning  the  paying  of  bounty  money, 
voting,  itc,  to  come  before  this  council  meeting,  what  counsel  will  this 
Annual  Meeting  give  upon  these  subjects?  Answer.  We  exhort  the 
brethren  to  steadfastness  in  the  faith,  and  believe  that,  the  times  in  which 
our  lots  are  cast,  strongly  demand  of  us  a  strict  adherence  to  all  our 
principles,  and  especially  to  our  non-resistant  principle,  a  principle  dear 
to  every  subject  of  the  Prince  of  Peace,  and  a  prominent  doctrine  of 
our  fraternity,  and  to  endure  whatever  sufferings,  and  to  make  whatever 
sacrifice,  the  maintaining  of  the  principle  may  require,  and  not  to  en- 
courage in  any  way  the  practice  of  war.  And  we  think  it  more  in 
accordance  with  our  own  principles,  that  instead  of  paying  bounty 
money,  and  especially  in  taking  an  active  part  in  raising  bounty  money, 


170 


PORTRAITS— PRAYER— PRAYER  MEETINGS. 


to  await  the  demands  of  the  government,  whether  general,  state,  or 
local,  and  pay  the  fines  and  taxes  required  of  us,  as  the  gospel  permits 
and  indeed  requires.    Matt.  22  :  21 ;  Rom.  13  :  7. 

And  lest  the  position  we  have  taken  upon  political  matters  in  general, 
aud  war  matters  in  particular,  should  seem  to  make  us  as  a  body  appear  to 
be  indifferent  to  our  government,  or  in  opposition  thereto,  in  its  efforts  to 
suppress  the  Rebellion,  we  hereby  declare  that  it  has  our  sympathies,  and 
our  prayers,  and  that  it  shall  have  our  aid  in  any  way  which  does  not 
conflict  with  the  principles  of  the  gospel  of  Christ.  But  since  in  our 
christian  profession  we  regard  these  gospel  principles  as  superior  or  par- 
amount to  all  others,  consistency  requires  that  we  so  regard  them  in  our 
practices. 

PORTRAITS. 

Y.  M.  1849.  Art.  17.  Whether  bret]^iren  can  be  allowed  to  have 
their  likeness  or  profile  taken  ?    Considered  as  not  advisable. 

Y.  M.  1857.  Art.  15.  Is  it  really  considered  a  sin  according  to 
the  gospel,  for  members  of  the  church  to  have  their  likenesses  taken  ? 
Answer.  Members  of  the  church  should  not  have  their  likenesses  taken. 

Y.  M.  1858.  Art.  52.  Is  it  right  for  a  brother  to  go  about  taking 
likenesses  with  a  Daguerrean  apparatus  ?  Considered,  that  it  is  not 
right.    See  Rom.  1 :  23  ;  Deut.  27  : 15. 

PRAYER. 

Y.  M.  1805.  Art.  4.  Concerning  praying  (the  Lord's  Prayer) 
"Oar  Father,"  since  some  do  not  make  the  same  expressions  as  given 
by  the  Evangelists  from  the  mouth  of  Jesus,  it  was  considered,  that  we 
should  use  the  expressions  according  to  the  pattern  of  the  doctrine  of 
Jesus,  our  Master,  and  at  the  same  time  contemplate  the  meaning  con- 
tained in  these  words,  so  that  we  may  pray  with  the  spirit  and  under- 
standing of  the  heart,  according  to  the  mind  of  Christ  and  in  truth. 

PRAYER  MEETINGS. 

Y.  M.  1851.  Art.  15.  How  is  it  considerod  for  brethren  to  appoint 
meetings  for  prayer  exclusively?  Considered,  that  the  brethren  cannot 
recommend  such  meetings,  as  a  general  thing,  except  in  cases  of  peril ; 
but  on  the  other  hand  they  consider  it  a  duty  and  privilege  to  pray  in 
our  families  and  in  the  closet  and  other  secret  places,  as  well  as  to  join 
the  public  prayer  in  our  regular  meetings  for  worship.  Art.  16.  How 
is  it  considered  for  brethren  that  hold  prayer  meetings,  and  invite  others 
that  are  of  a  different  belief  to  take  part  in  prayer,  and  call  them  breth- 
ren ?    Utterly  wrong  for  brethren  to  do  so. 

Y.  M.  1853.    Art.  25.    How  is  it  considered,  when  brethren  hold 


PRAYER  MEETINGS. 


171 


prayer  meetings  decently  and  in  order  ?  Considered,  that  every  brother 
should  meet  daily  with  his  family  for  worship  in  his  own  house  ;  that 
when  brethren  meet  together  aecidently  or  by  appointment,  they  are 
at  perfect  liberty  to  sing  and  pray  together,  read  the  Scriptures,  and  ex- 
hort each  other,  which  all  should  be  done  decently  and  in  order ;  but 
we  would  advise  our  brethren  to  drop  the  name  of  Prayer  Meeting,  and 
call  them  simply — meetings. 

Y.  M.  185S.    Art.  40.    See  "  Sycial  Meetings." 

Y.  M.  1859.  Art.  9.  Is  it  considered  to  be  right  to  call  prayer 
meetings  social  meetings  ?  Answer.  It  is  considered  right  to  do  so. 
Art.  20.  Is  it  agreeable  with  the  gospel  for  ministers  to  hold  prayer 
meetings,  or  what  are  sometimes  called  social  meetings,  and  to  invite 
members  of  other  deno'uiuations  to  unite  with  us  in  prayer  ?  Answer 
We  consider  it  agreeable  with  the  gospel  to  hold  such,  meetings  when 
they  are  strictly  held  in  order ;  but  as  we  do  not  call  upon  our  own 
members  individually  to  pray,  it  is  not  in  our  order  of  holding  such 
meetings,  to  call  on  those  of  other  denominations  to  pray.  Art.  22.  Is 
it  according  to  the  gospel  and  the  rules  of  the  brethren,  for  a  brother  in 
the  second  degree  of  the  ministry  to  appoint  a  prayer  meeting  without 
the  consent  of  the  bishop  and  other  brethren  in  the  church?  Answer. 
We  think  it  is  not.  The  Apostle  Paul  declares  that  God  is  a  God  of 
order,  and  such  a  course  does  not  seem  to  be  in  order.  And  the  Apos- 
tle Peter's  language^  1  Peter  5  :  5,  would  likewise  seem  to  disapprove 
of  such  a  course. 

Y.  M.  1862.  Art.  2.  With  regard  to  prayer  meetings — how  should 
they  be  conducted  ?  Answer.  All  our  meetings  for  divine  service 
should  be  conducted  according  to  the  gospel,  which  requires  all  things 
to  be  done  decently  and  in  order. 

PRAYER  MEETINGS  OF  OTHER  DENOMINATIONS. 

Y.  M.  1843.  Art.  4.  Whether  members  may  take  the  liberty  to 
go  to  prayer  meetings,  &c.,  of  other  persuasions,  to  take  part  in  them, 
and  to  permit  and  invite  ministers  of  other  persuasions  to  hold  meetings 
in  their  (the  members')  own  houses  ?  Considered,  that  as  we  have  come 
into  very  perilous  times,  according  to  the  word  of  our  Saviour,  Matt. 
24  :  22-23,  and  of  his  Apostles,  1  Tim.  4  :  1 ;  2  Pet.  2:1;  and  we  there- 
fore have  the  greatest  reason  to  be  seriously  on  our  guard  ;  that  prayer 
is  an  important  part  of  worship,  which  must  be  performed  in  spirit  and 
in  truth,  in  order  to  be  pleasing  in  the  sight  of  God  j  that  consequently, 
true  inward  union  in  prayer  with  such  that  arc  not  in  one  spirit  and 
in  the  same  truth  with  us,  cannot  be  thought  of ;  that  under  these  con- 
siderations it  would  be  the  safest  course  not  to  go  to  such  places,  nor  to 
take  part  in  such  exercises,  much  less  to  invite  or  receive  teachers  of 


172      PREACHING— PRIDE— PROVIDING  FOR  POOR. 


whom  we  may  know  beforehand  that  they  will  not  bring  the  whole 
apostolic  doctrine,  in  order  to  hold  meetings  in  our  houses.  2  John  v.  10. 

PREACHING. 

Y.  M.  1843.  Art.  12.  How  is  it  considered,  when  one  teacher 
dtnoDnly  consumes  as  m  ich  time  as  two.  three  and  four  hours  in  one 
meetin;^,  speaking  continu  illy  ?  The  unanimous  opinion  of  the  brethren 
was,  that  inasmuch  as  God  is  a  God  of  order,  and  such  long  continued 
discourses  must  needs  be  fatiguing  both  to  the  teacher  and  the  hearers, 
cause  disorder,  and  deprive  other  teachers  of  the  opportunity  to  speak 
to  the  edification  of  the  church,  this  conduct  is  out  of  all  order,  and 
ought  not  to  be;  and  it  would  always  be  best  not  to  prolong  our  meetings 
beyond  the  usual  time. 

PRIDE. 

Y.  M.  1846.  Art.  10.  1S63.  Art.  27.  See  "  FasUonahle  Gar- 
ments." 

PRONOUNCING  A  BLESSING. 

Y.  M.  1862.  Art.  5.>.  Is  it  in  accordance  with  the  gospel  to  pro- 
nounce a  benediction  over  the  people  at  the  close  of  a  funeral  service  at 
the  grave,  and  if  so,  what  should  be  the  form  ?  Answer.  We  have  no 
authority  in  the  gospel  for  doing  so,  and  no  such  custom  among  the 
brethren  to  sanction  it. 

PROVIDING  FOR  THE  POOR. 

Y.  M.  1812.  Art.  3.  Concerning  a  wom  m  whose  husband  is  dead, 
and  having  several  children  and  no  property,  and  her  hands  too  weak  to 
provide  for  them,  was  considered  that  the  church  should  provide  for  her, 
and  at  the  proper  time  to  put  out  the  children  in  good  places,  and  to 
good  people,  and  thus  supply  their  wants. 

Y.  M.  ISiJ.  Art.  2.  How  is  it  cjnsidered  when  poor  members  are 
left  over  to  the  overseers  of  the  poor  in  the  township  to  provide  for 
them?  Considered,  that  the  church  to  which  such  members  belong, 
should  investigate  the  case,  and  provide  for  their  poor  according  to  the 
gospel. 

Y.  M  1851.  Art.  20.  Whether  it  is  according  to  the  gospel  to  let 
any  of  our  poor  members  go  to  the  county  poor  house?  Considered, 
that  we  know  of  no  passage  in  the  gospel  authorizing  this,  but  of  many, 
where  the  duty  of  the  church  is  expressly  enjoined  to  support  their  poor 
members,  and  if  not  able,  to  ask  aid  from  neighboring  churches. 

Y.  M.  1852.  Art.  18.  Whether  members  have  a  right  by  the  gos- 
pel to  go  begging  for  money  through  the  different  churches?  Consider- 


PUBLICATIONS. 


173 


ed,  that  they  have  no  right  according  to  the  gospel,  and  where  there  are 
poor  members  that  are  in  a  suffering  condition,  it  is  the  duty  of  the 
churcli  in  which  they  live,  to  see  to  it  and  to  supply  their  wants,  and  if 
that  church  is  not  able  to  support  them,  the  church  has  a  right  to  apply 
to  the  neighboring  churches  for  help,  and  not  the  brother  that  is  in 
want.    See  also,  *'  Alms,  Collectiny ." 

Y.  M.  1854.  Art.  20.  Is  it  not  the  duty  of  each  church  to  keep 
their  poor,  and  not  let  them  become  a  county  charge ;  or,  is  it  right  to 
send  a  brother  to  the  poor  house  at  the  expense  of  the  county?  Consid- 
ered, that  this  question  was  fully  and  correctly  answered  in  1851  and 
1852.    See  Min.  1851,  Art.  20,  and  of  1852,  Art.  18. 

Y.  M.  1857.  Art.  12.  How  is  it  considered  if  a  poor  brother  be- 
comes insane,  and  void  of  all  reason,  so  much  so  as  to  become  dangerous 
and  very  troublesome,  and  a  place  can  scarcely  be  obtained  for  him  in  a 
private  family  upon  any  condition  ;  a  poor  house  being  in  the  county,  are 
the  brethren  bound  to  keep  him  according  to  the  gospel,  or  are  they 
permitted  to  deliver  him  to  the  trustees  of  the  poor  to  take  charge  of 
him  ?  Answer.  A  member  of  the  church  should  not  be  put  into  the 
poor  house  if  it  can  possibly  be  avoided. 

Y.  M.  18G2.  Art.  29.  Is  it  right  for  a  son  to  put  his  father  on 
the  county  to  be  kept,  both  being  members  of  the  church;  and  if  not 
right,  where  does  the  father  belong,  in  the  district  where  he  is  on  the 
county,  or  in  that  from  which  he  was  taken  y  Answer.  We  consider 
it  wrong  for  a  son  or  brother  to  do  so,  and  the  father,  under  the  circum- 
stances stated,  would  of  course  belong  to  the  district  from  which  he  was 
taken. 

PUBLICATIONS. 

Y.  M.  1850.  Art.  21.  Whether  there  is  any  danger  to  be  appre- 
hended from  publishing  a  paper  among  us  ?  This  subject  to  lay  over 
till  next  annual  meeting. 

Y.  M.  1851.  Art.  8.  What  is  the  opinion  of  the  Yearly  Meeting 
with  regard  to  having  a  paper  published  under  the  title,  "The  .Monthly 
Gospel  Visitor  ?"  Considered  at  this  council,  that  we  will  not  forbid 
brother  Heniy  Kurtz  to  go  on  with  the  paper  for  one  year,  and  that  all 
the  brethren  or  churches  will  impartially  examine  the  Gospel  Visitor, 
and  if  found  wrong  or  injurious,  let  them  send  in  their  objections  ac  the 
next  annual  meeting. 

Y.  M  1852.  Art.  4,  In  regard  to  the  continuation  of  the  Gospel 
Visitor,  it  was  concluded  that  inasmuch  as  there  is  a  diversity  of  opinion 
upon  the  subject,  some  in  favor  and  others  opposed,  we  cannot  forbid  its 
publication  at  this  time,  and  hope  those  brethren  oppose  d  to  it  will  ex- 
ercise forbearance,  and  let  it  stand  or  fall  on  its  own  merits. 


174 


PULPIT  OR  STAXD— RE-BAPTIZED. 


Y.  M.  1853.  Art.  3.  In  regard  to  Query  4th,  of  last  year's  Minutes, 
concerning  the  Gospel  Visitor.  Inasmuch  as  the  Visitor  is  a  private 
undertaking  of  its  editor,  we  unanimously  conclude  that  this  meeting 
should  not  any  further  interfere  witb  it. 

Y.  M.  1854.  Art.  14.  Is  it  consistent  with  the  example  and  doc- 
trine of  Christ  and  his  Apostles,  when  brethren  write  and  publish  books, 
and  afterwards  revise  and  republish  them,  &c.  Considered,  that  breth- 
ren should  be  careful  in  their  publications,  and  especially  of  other  men's 
books. 

PULPIT  OR  STAND. 

Y.  M.  1847.  Art.  3.  Whether  it  is  advisable  for  brethren  who  are 
teachers  to  occupy  a  stand  three  or  four  steps  high,  when  they  are  invi- 
ted to  hold  meetings  in  the  meeting  houses  of  the  different  persuasions 
or  sects  through  our  country.  Considered  advisable  that  (our)  teachers 
should  practice  discretion  and  humility  in  taking  their  stands  for  speak- 
ing, and  that  members  should  also  use  forbearance,  and  not  take  offense 
in  such  matters,  if  circumstances  would  make  it  preferable  for  teachers 
to  occupy  such  a  stand. 

Y.  M.  1848.  (Ohio.)  Art.  2.  "Whether  it  be  proper  to  reconsider 
Article  3,  of  last  year's  Minutes,  relating  to  preaching  from  a  stand? 
Reconsidered,  that  all  our  brethren  should  endeavor  as  much  as  possible 
to  avoid  (either)  givin<r  or  taking  offense. 

Y.  M.  1851.  Art  23.  Is  it  right  for  our  teachers  to  enter  up  into 
pulpits  in  other  denominations'  meeting  houses  and  teach  there?  Con- 
sidered, that  brethren  should  give  no  offense  neither  to  Jew  nor  Gentile, 
nor  to  the  Church  of  Christ ;  but  we  would  advise  brethren  not  to  go  up 
when  they  can  avoid  it,  as  the  brethren  had  considered  once  before. 

Y.  M.  1863.  Art.  15.  Is  it  in  accordance  with  the  gospel  to  have 
stands  or  pulpits  erected  in  our  meeting  houses  ?  We  have  no  direct 
gospel  upon  this  subject,  but  we  advise  the  brethren  not  to  put  pulpits 
or  stands  in  their  houses  of  worship,  when  by  so  doing  confusion  and 
disunion  may  be  produced. 

QUESTIONS  OF  MISCELLANEOUS  CHARACTER. 

(These  will  mostly  be  found  under  other  headings,  or  in  the  Appei'DIX.) 

RE-BAPTIZING.    (See  also  ''Baj^tism.") 

Y.  M.  1827.  Art.  3.  Concerning  receiving  persons  who  have  been 
baptized  in  the  proper  manner  by  other  denominations.  Considered, 
that  those  who  have  been  received  before  with  the  laying  on  of  hands 
(and  prayer),  we  receive  with  hand  and  kiss;  and  those  on  whom 
the  laying  on  of  hands  had  not  been  observed,  we  should  receive  by  the 
laying  of  hands,  &c. 


RECEIVING  FALLEN  MEMBERS. 


175 


Y.  M.  1832.  Art.  11.  How  is  it  considered  concerning  persons 
who  wish  to  be  received,  and  had  already  been  immersed  but  once  by 
Ocher  baptists  ?  Coasidered,  that  some  have  been  received  without  bap- 
tism, as  we  boUeve  it  ought  to  be  performed,  and  they  afterwards  came 
of  their  own  accord  to  receive  the  baptism  according  to  the  word. 

Y.  M.  1838.  Art.  13.  Whether  persons  that  have  been  baptized 
formerly  and  elsewhere  with  a  three-fold  immersion,  could  be  received 
among  us  as  members  without  baptism  or  not  ?  Considered  almost  unan- 
imously, that  when  such  persons  are  satisfied  with  their  baptism  having 
been  performed  in  the  right  manner,  they  may  be  received  as  members 
without  baptism,  yet  with  stating  to  them  the  order  (rules,  principles,) 
•of  the  brethren,  and  the  laying  on  of  hands  (with  prayer).  If,  however, 
they  should  desire  baptism  (by  a  brother),  it  might  be  granted  to  their 
satisfaction. 

RECEIVING  FALLEN  MEMBERS. 

Y.  M.  1834.  Art.  14.  If  a  brother,  who  is  a  minister,  should  trans- 
gress so  that  the  church  has  to  set  him  back,  and  if  he  is  after- 
wards received  again  upon  his  acknowledgment,  whether  he  is  to  be  re- 
ceived with  or  without  his  office  ?  Considered,  that  depends  upon  the 
church,  and  also  upoa  the  nature  of  his  transgression. 

Y.  M.  1888.  Art.  6.  Whether  it  bo  right  to  receive  again,  as  a 
private  member,  a  brother  that  was  a  teacher,  and  he  had  been  put  back 
without  entrusting  him  again  with  the  office '!  Considered,  that  a 
(church)  congregation  has  a  right  to  do  in  such  a  case  as  it  seemeth 
good  to  them. 

Y.  M.  1840.  Art.  13.  Concerning  receiving  again  members  that 
had  been  put  back,  in  what  manner  it  should  be  done  ?  Considered, 
that  it  was  hitherto  not  done  in  the  same  manner  as  nowly  elected  min- 
isters and  deacons  are  received,  where  the  members  do  advance  toward 
those  elected ;  but  that  it  was  and  is  the  manner  of  the  old  brethren — 
the  members  to  remain  in  their  places,  and  the  member  that  is  to  bo 
received  back  again,  to  go  from  one  to  another,  and  thus  to  be  received ; 
if  a  brother,  by  the  brethren  with  hand  and  kiss,  and  by  the  sisters  with 
the  hand,  and  vice  versa. 

Y.  M.  1846.  (Tennessee.)  Art.  2.  How,  and  whether  a  brother 
can  be  received  who  had  been  expelled  from  the  church  for  selling  and 
bill  of  saleing  away  his  slaves,  and  afterwards  wishes  to  be  received 
again  ?  Considered,  that  such  a  brother  cannot  be  reinstated  until  he 
has  used  every  exertion  in  his  power  to  liberate  them,  and  make  full  sat- 
isfaction to  the  church. 

Y.  M.  1852.  Art.  22.  If  a  member  leaves  the  church  and  joins 
another  denomination,  and  after  awhile  leaves  that  denomination  and 


176 


RECEIVING  MEMBERS  AND  SICK  PERSOXS. 


makes  application  to  be  received  back  into  the  church  again,  has  the 
church  a  right  to  receive  that  member  again  ?  Considered,  that  by 
acknowledging  his  or  her  fault,  and  giving  satisfaction  to  the  church  (of 
a  more  steadfast  mind),  he  may  be  received  again. 

Y  M.  1858.  Art.  47.  How  is  it  considered  in  case  of  a  brother 
who  has  been  expelled  from  the  church,  and  then  takes  up  with  a  woman 
that  has  a  husband  living,  and  lives  with  her  fifteen  years,  then  her  hus- 
band dies,  and  the  two  get  lawfully  married,  and  now  he  has  made 
application  to  be  taken  (again)  into  the  church;  and  we  desire  the  yearly 
meeting  to  give  counsel  what  to  do?  Considered,  that  he  may  be  re- 
ceived, provided  he  brings  forth  fruit  meet  for  repentance. 

Y.  M.  1861.  Art.  9.  When  expelled  members  upon  application  are 
re-admitted,  how  shall  they  be  received  by  the  church.  Considered,  that 
the  applicating  member  be  received  by  the  hand  of  fellowship  and  the 
kiss  of  charity;  but  that  the  (reinstated)  brother  or  sister  go  around  to 
all  the  members,  and  (in  order  to)  be  received  by  them. 

RECEIVING  MEMBERS  WITflOUT  COUNSEL. 

Y.  M.  1845.  Art.  1.  How  is  it  considered  when  a  brother  is  ex- 
cluded from  the  kiss,  the  communion  and  the  council  in  the  church 
where  he  lives,  and  the  brethren  in  a  neighboring  church,  with  the 
knowledge  of  this  fact,  receive  such  an  excluded  brother  in  full  fellow- 
ship? Considered,  that  whereas  the  whole  Church  of  Christ  is  one  body, 
of  which  we  all  are  members,  and  which  is  to  be  directed  by  one  Spirit, 
Ephes.  4  :  4,  it  seems  to  us  as  self-evident,  if  a  particular  church  ex- 
cludes a  member  from  the  church  privileges  according  to  Matt.  18,  or 
from  all  communion  according  to  1  Cor.  5,  the  member  ought  to  be  so 
held  in  all  the  churches,  until  he  has  made  satisfaction  to  that  particular 
church  where  he  has  been  excluded,  otherwise  the  order  of  the  house  of 
God  would  be  soon  subverted,  and  discord,  confusion  and  every  evil 
would  inevitably  follow.  Art  2.  How  would  it  be  considered,  when 
teachers  go  into  other  districts  appointing  and  holding  meetings,  and 
even  receiving  members  by  baptism,  without  the  counsel  of  the  church 
in  whose  district  such  persons  live.  Considered,  that  teachers  should  be 
ever  careful  in  the  exercise  of  their  oflfice,  to  remember  that  it  is  ap- 
pointed for  the  edification  of  the  church,  and  that  whatever  might  tend 
rather  to  disunion  or  dissatisfaction  in  the  Church  of  Christ,  ought  to  be 
carefully  avoided.  Sec  1  Cor.  14  :  1-4 ;  2  Cor.  10:8;  Gal.  1  : 10 ; 
Phil.  1  :  15-17. 

RECEIVING  SICK  PERSONS  WITHOUT  BAPTISM. 

Y.  M.  1827.  Art.  4.  Concerning  receiving  sick  persons  who  cannot 
be  baptized  on  account  of  their  sickness  and  wcaknes.s,  was  considered,  that 


REFRACTORY  CONDUCT— RESTORATION.  177 


they  might  be  received,  and  if  they  should  die,  they  might  die  as  mem- 
bers, but  if  they  should  live  and  be  well  again,  they  should  and  would  be 
baptized. 

Y.  M.  1837.  Art.  12.  How  it  is  viewed,  to  receive  persons  into 
the  church  without  baptism  in  case  of  sickness  and  bodily  infirmity  ? 
Considered,  that  we  have  no  express  word  for  it,  and  that  it  would  be 
more  advisable  and  more  safe  to  direct  them  to  the  mercy  of  God  in 
Christ.  Yet  we  would  not  set  bounds  in  certain  extraordinary  cases, 
but  advise  all  the  teachers  (ministers)  to  be  careful  to  do  nothing  with- 
out the  counsel  of  their  fellow  laborers,  and  if  possible  of  their  church. 

REFRACTORY  CONDUCT. 

Y.  M.  1848.  (Indiana.)  Art.  10.  "What  is  the  proper  course  for  a 
church  to  pursue  with  members  that  have  been  disowned  by  the  church, 
and  their  office  as  teachers  in  the  church  taken  from  them,  and  yet,  con- 
trary to  the  counsel  of  the  church,  they  still  go  on  to  hold  meetings,  and 
influence  innocent  members  to  go  contrary  to  the  rules  and  order  of  the 
church  ?  Considered,  that  such  a  brother  should  be  still  lovingly  and 
faithfully  admonished  (in  the  name  of  the  church),  again  and  again,  to 
desist  from  such  a  course,  but  if  he  would  notwithstanding  continue 
therein,  we  would  have,  as  a  last  remedy,  to  put  him  in  avoidance.  Art. 
11.  When  the  church  disowns  a  member  so  that  it  is  set  back  from  the 
salutation  of  the  kiss,  and  from  church  fellowship,  how  is  the  proper  way 
to  do  with  such  members,  as  come  from  other  arms  of  the  church,  and 
knowing  the  standing  of  such  disowned  members,  yet  will  still  hold 
fellowship  with  such  ?  Considered,  that  inasmuch  as  the  Church  of 
Christ  is  one  body  all  over  the  world,  and  the  Word  even  says,  '  What- 
soever ye  shall  hind  on  earth,  shall  be  bound  in  heaven,  and  whatsoever 
ye  shall  loose  on  earth,  shall  be  loosened  in  heaven  ;"  then  if  one  branch 
of  this  church  (lawfully)  disowns  a  member,  members  from  other  branches 
knowing  this  should  hold  them  equally  as  disowned. 

RESTORATION,  THE  DOCTRINE  OF. 

Y.  M.  1858.  Art.  2.  Is  it  according  to  the  gospel  of  Christ,  for 
brethren,  especially  bishops,  in  speaking  on  the  final .  destinies  of  the 
ungodly,  to  preach  publicly  that  they  shall  be  punished  with  everlasting 
destruction  from  the  presence  of  the  Lord,  and  privately  teach  that  all  will 
be  restored  everlastingly,  whether  they  know  God  and  obey  the  gospel  of 
our  Lord  Jesus  Christ  or  not;  and  if  asked  the  question  by  an  alien, 
whether  the  devil  himself  will  be  saved,  make  no  reply  ?  Answer. — We 
think  brethren  should  be  careful  not  to  contradict  privately  what  they 
preach  publicly.  Art.  3.  Is  it  consistent  to  preach  eternal  punishment, 
and  at  the  same  time  to  peddle  Winchester's  Dialogues  on  Restoration  ? 
12 


178 


SABBATH-BREAKING— SCHOOLS,  &c. 


Tell  us  how  it  is.  Answer.  If  a  brother  preaches  endless  punishment, 
it  would  be  inconsistent  for  him  to  distribute  Winchester's  Dialogues  ou 
llestoration. 

SABBATH-BREAKIXG 

Y.  M.  1810.  Art.  6.  Concerning  working  on  Sundays,  inasmuch 
there  are  some  members  who  are  so  easily  brought  to  work  on  Sundays, 
it  has  been  considered  thus,  that  it  should  not  be  by  any  means,  except 
in  cases  of  necessity,  for  it  is  a  transgression  of  the  law  of  God,  and  that 
of  our  rulers. 

Y.  M.  1852.  Art.  14.  How  is  it  considered,  when  brethren  do 
any  kind  of  servile  work  on  the  Sabbath  or  Lord's  day?  Considered, 
that  brethren  should  by  no  means  do  any  servile  work  on  the  Christian 
Sabbath  day,  nor  engage  in  sporting,  such  as  fishing,  hunting,  &c.;  and 
in  case  members  will  do  so,  they  should  be  visited  in  the  name  of  the 
church,  and  heartily  admonished  to  do  so  no  more,  and  if  they  should 
persist  in  so  doing,  they  should  be  dealt  with  as  offenders.  That  neces- 
sary labor,  such  as  feeding  and  watering  our  creatures,  preparing  food 
tor  the  family,  and  the  like,  form  an  exception  is  obvious. 

SCHOOLS,  &c. 

Y.  M.  1852.  Art.  12.  How  is  it  considered  by  the  brethren,  if 
brethren  aid  and  assist  in  building  great  houses  for  high  schools,  and 
sead  their  children  to  the  same  ?  Considered,  that  brethren  should  be 
very  cautious,  and  not  mind  high  things,  but  condescend  to  men  of  low 
estates.    See  Kom.  12  :  16. 

Y.  M.  1857.  Art.  19.  What  are  the  views  of  the  present  annual 
council  in  regard  to  the  contemplated  school  that  was  alluded  to  some 
time  since  in  the  Gospel  Visitor  ?  Answer.  It  is  conforming  to  the 
world.  The  Apostle  Paul  says,  "  Knowledge  puffeth  up,  but  charity 
edifieth." 

Y.  M.  1858.  Art.  51.  We  desire  to  know  whether  the  Lord  has 
coaimanded  us  to  have  a  school  besides  our  common  schools,  such  as  the 
one  contemplated  in  the  Gospel  Visitor.  If  we  are,  ought  we  not  to 
have  one  soon  ;  and  if  it  is  not  commanded  of  the  Lord,  ought  we  to 
have  one;  and  is  it  right  to  contend  for  or  against  such  an  institution 
publicly  through  the  press,  since  our  different  views  may  become  stumb- 
ling blocks  before  the  world ;  and  if  it  is  once  decided,  ought  we  not  tn 
keep  forever  :^ilent  about  it  ?  Answer.  Concerning  the  proposed  school 
iu  the  Gospel  Visitor,  we  think  we  have  no  right  to  interfere  with  an  in- 
dividual enterprise,  so  long-  as  there  is  no  departure  from  gospel  princi- 
ples. 

Y.  M.  Art.  10.    How  is  it  considered,  if  brethren  suffer  their 


SECRET  COUXCIL— SELF-EXAMINATIOX. 


179 


children  to  take  an  active  part  in  school  debates  and  exhibitions  ?  Con- 
sidered, that  there  can  be  no  objectioq  if  conducted  in  an  orderly  man- 
ner ;  and  we  advise  brethren  (at  the  same  time  not  to  forget)  to  bring 
up  their  children  in  the  nurture  and  admonition  of  the  Lord. 

Y.  M.  1862.  Art.  16.  Inasmuch  as  the  Yearly  Meeting  has  al- 
lowed of  brethren's  children  taking  an  active  part  in  school  exhibitions 
if^  properly  conducted,  is  it  wrong  for  brethren  to  go  with  them  to  inves- 
tigate such  exhibitions  'f  Answer.  We  consider  it  best  to  leave  the 
answer  to  Query  10  of  last  Yearly  Meeting,  as  it  is;  and  in  answer  to 
the  additional  question,  whether  the  parents  may  go  to  school  exhibitions, 
we  would  say  we  consider  it  best  for  them  not  to  go,  if  their  going  would 
be  likely  to  encourage  anything  that  is  of  an  evil  character. 

SECRET  COUNCIL. 

Y.  M.  1866.  Art.  3.  Is  it  according  to  the  gospel  to  hold  church 
meetings  in  secrosy,  or  are  we  commanded  to  take  Christ  for  our  exam- 
ple and  he  said,  "In  secret  have  I  said  nothing?"  John  18:20. 
Answer.  It  is  according  to  the  gospel,  inasmuch  as  the  Saviour  only 
says,  "In  secret  have  I  said  nothing."  Consequently,  this  does  not  pro- 
hibit us  from  transacting  church  business  in  secrecy,  his  language  not 
applying  to  church  meetings.  In  holding  church  meetings  secretly,  we 
act  according  to  Matt.  18,  where  the  Saviour  says,  Tell  it  unto  the 
church." 

SELF-DEFENCE. 

See  "  Non-Re&istance." 

SELF-EXAMINATION. 

Y.  M.  1851.  Art.  21.  Whether  a  minister  or  any  other  member 
has  a  right,  according  to  Paul's  treating  on  self-examination,  after  being 
seate'1  at  the  communion  table,  to  order  from  the  table  any  brother  or 
sister  ;  or  whether  Paul's  sentiment  is  to  leave  the  member  or  members 
until  after  the  cocLmunion,  and  then  take  them  into  the  council  of  the 
church  ?  Considered,  inasmuch  as  the  Apostle  Paul  writes  1  Cor. 
11  :  29  :  "  ETe  that  eateth  and  drinketh  unworthily,  eateth  and  drinketh 
damnation  to  himself,"  we  think  that  no  member  should  be  permitted  to 
remain  at  the  communion  table,  when  he  is  known  to  a  member  of  the 
church  to  have  been  guilty  of  a  violation  of  the  order  of  the  house  of 
God. 

Y.  M.  1862.  Art.  32.  Where  ministering  brethren  have  difficul- 
ties in  the  church,  and  when  they  are  not  in  full  fellowship  with  the 
church  in  breaking  bread,  &c.,  may  they  still  continue  to  appoint  meet, 
ings  ?  Answer.  We  consider  such  brethren  should  be  reconciled  to 
the  church  before  they  make  appointments  to  preach. 


180  SINGING— SISTERS  COMMUNING. 


SINGING  IN  DIFFERENT  VOICES. 

Y.  M.  1844.  Art.  5.  About  singing  in  different  voices  at  public 
meetings,  it  was  considered  that  the  singing  of  psalms,  hymns  and  spirit- 
ual songs,  is  a  part  of  divine  worship,  which  we  ought  to  perform  always 
in  the  spirit  and  in  truth,  and  with  solemnity;  to  be  watchful  that  noth- 
ing in  our  singing  should  detract  our  minds  from  the  serious  contempla- 
tion of  what  we  sing ;  that  we  ought  to  avoid  such  light  tunes  which  may 
make  us  merry  rather  than  serious,  and  that  our  singing  should  always 
tend  more  to  the  glory  of  God  than  to  the  tickling  of  the  outward  ear. 
1  Cor.  14  :  15  ;  Ephes.  5:19;  Col.  3  : 16. 

SINGING  SCHOOLS. 

Y.  M.  1825.  Art.  4.  Whether  a  brother  may  teach  singing  schools, 
was  considered,  that  the  musical  schools,  as  they  are  generally  conducted, 
have  nothing  to  do  with  the  service  of  God,  and  that  a  brother  should 
teach  none. 

Y.  M.  1838.  Art.  2.  Whether  it  is  considered  proper  to  hold  sing- 
ing schools  in  our  meeting  houses  ?  Chiefly  considered,  that  meeting 
houses  are  no  proper  places  for  holding  singing  schools  therein. 

Y.  M.  1849.  Art.  22.  Can  a  brother  be  allowed  to  teach  singing 
schools  on  Sundays,  and  take  money  for  the  same.  Considered,  that  much 
as  we  are  in  favor  of  correct  singing,  we  still  think  it  best  for  a  brother 
not  to  teach  singing  schools. 

Y.  M.  1857.  Art.  22.  Is  it  agreeable  to  the  gospel  for  brethren  to 
teach  singing  schools  ?  Answer.  We  consider  it  best  for  brethren  not 
to  teach  singing  school  on  Sabbath  or  at  night. 

Y.  M.  1862.  Art.  7.  Is  it  allowed  by  the  brethren  in  annual  council 
for  the  members  of  the  church  to  attend  singing  schools  on  Sundays,  or 
at  night,  or  in  the  week  ?  While  we  would  caution  our  members,  espe- 
cially the  youDg,  against  the  abuses  of  singing  schools,  we  would  not 
absolutely  forbid  them  if  conducted  orderly,  and  if  they  do  not  conflict 
with  the  time  of  preaching. 

SISTERS  COMMUNING. 

Y.  M.  1849.  Art.  35.  Whether  it  would  not  be  more  consistent 
with  the  word,  if  at  the  communion  the  administrator  would  give  the 
bread  and  cup  to  the  sisters,  and  they  divide  it  like  the  brethren  among 
themselves,  and  the  administrator  to  pass  along  to  keep  order'/  Consid- 
ered unanimously,  to  go  on  in  celebrating  the  communion  as  heretofore. 

[Observation  of  more  than  thirty  years  teaches  the  writer  that^a  considerable 
number  of  the  sisters  are  young  mothers  with  babes  on  their  arms,  who  claim 
their  constant  attention,  and  employ  even  their  hands.    Hence,  when  such  a 


SISTERS— SLAVERY-SOCIAL  MEETINGS.  181 


thonght  as  expressed  in  the  above  query  presented  itself,  it  was  always  dismissed 
by  the  reflection,  that  it  would  be  next  to  impossible  to  preserve  order  and  decen- 
cy, by  imposing  on  our  dear  sisters  this  additional  duty,  under  their  peculiar  cir- 
cumstan.es.] 

Y.  M.  1857.  Art.  9.  Why  do  not  the  sisters  break  the  bread  and 
pass  the  cup  to  each  other  in  the  same  manner  as  the  brethren  do  at  the 
communion  ?  Answer.  Man  being  the  head  of  the  woman,  and  it  hav- 
ing been  the  practice  of  the  church  from  time  immemorial  for  the  officia- 
ting brethren  to  break  the  bread  to  the  sisters,  we  know  of  no  scriptural 
reason  for  making  a  change  in  our  practice. 

[There  is  scarcely  any  church  or  society,  beside  our  own,  where  the  rii^hts  and 
privileges  of  the  female  sex  are  better  regarded.  Not  to  speak  of  those  churches 
whose  principles  were  established  in  the  dark  ages,  when  woman  was  considered 
as  an  inferior  being,  and  even  manhood  groaned  under  the  tyrannical  sway  of 
popes  and  priests.  With  us,  the  sisters  are  on  a  perfect  equality  with  the  breth- 
ren. The  youngest  sister's  voice  counts  one,  and  the  oldest  bishop's  vote  does 
not  count  more,  in  any  ordinai-y  question  betore  the  church,  or  in  a  choice  for 
lainisters  or  deacons.  In  all  things,  rights  and  privileges,  there  is  no  difference 
between  the  male  and  female  portion  of  the  membership,  and  the  only  exception 
is  the  service  of  the  church,  from  which  the  sisters  are  exempted  by  the  gospel, 
though  the  wives  of  ministers  and  deacons  are  also  presented  to  the  church,  and 
charged  to  be  helpers  to  their  husbands  in  their  service.] 

SISTERS,  COVERING  OF  THE  HEAD.  See  "Coverwr;  of  the  Head." 

SL.WERY,  SLAVE  TRADING,  &c.    See  ''Emancipation." 

SOCIAL  MEETINGS. 

Y.  M.  1858.  Art.  40.  Is  it  according  to  the  gospel  for  brethren  to 
hold  what  is  called  social  meetings,  and  to  give  liberty  to  all  present  to 
rise  and  speak,  so  that  members  of  other  societies  feel  themselves  at  lib- 
erty to  admonish  ?  Considered,  that  social  meetings  should  be  strictly 
held  in  order,  and  to  give  liberty  to  all  present  to  rise  on  their  feet  and 
admonish,  is  not  in  order. 

Y.  M.  1859.    Art.  20.    See  "  Prayer  Meetings." 

Y.  M.  1861.  Art.  1.  Query  1.  Are  we  to  understand  by  the  grant 
of  social  meetings,  as  decided  in  annual  meeting  of  1858,  to  make  public 
appointments  frequently,  where  there  is  an  organized  church  and  preach- 
ing every  two  weeks,  and  in  conducting  them  liberty  to  be  given  to  any 
brother  or  sister,  or,  if  time  admit,  for  all  to  rise  to  their  feet  by  course, 
and  to  exhort;  and  if  not  so  to  be  understood,  what  will  the  annual  coun- 
cil say  the  order  of  social  meetings  shall  be  Considered,  that  the 
order  should  be  according  to  that  rule  laid  down  by  the  apostle,  1  Cor. 
14:27 — 10.  And  to  unite  with  other  professors  in  worship  in  our 
meetings  i.s  inconsi.otcnt  with  the  gospel  aud  the  practice  of  the  church. 


182        SPIRITUAL  KNOCKINGS— STOREKEEPING. 


S0CIP:TIES,  secret.    See  also  "  Freemasons  " 

Y.  M.  1847.  Art.  10.  Would  it  be  proper  for  brethren  to  join  the 
secret  association  of  the  "Sons  of  Temperance?"  Considered,  inas- 
much as  we  are  to  "  prove  all  things,  and  hold  fast  that  which  is  good," 
and  as  the  nature  of  secret  societies  is  such  as  to  preclude  the  knowledge 
of  them  before  a  membership  is  obtained,  we  consider  it  improper  for  a 
member  of  the  church  to  join  such  an  order. 

Y.  M.  1859.  Art.  4.  As  secret  societies  seem  to  be  multiplying, 
and  as  many  young  men  around  us  join  them,  and  as  some  undertake  a 
defence  of  them,  it  seems  necessary  that  our  minds  need  to  be  frequently 
stirred  up  upon  this  matter.  Then,  as  we  profess  to  be  followers  of  Him 
who  said,  "  In  secret  have  I  done  nothing,"  will  the  Yearly  Meeting 
through  its  proceedings  come  up  to  the  side  of  our  Lord. 

Answer. — We  consider  that  members  should  not  participate  in  any 
secret  or  oath-bound  societies  whatever,  and  if  after  they  have  been  duly 
admonished,  they  persist  in  such  participation,  we  consider  the  church 
is  justifiable  in  excommunicating  them. 

SONS  OF  TEMPERANCE.    See  "  Societies,  Secret,"  above. 

SPIRITUAL  KNOCKINGS. 

Y.  M.  1852.  Art.  10.  Has  a  brother,  who  is  a  speaker,  a  right  to 
go  to  so-called  '■^spiritual  rappings."  and  ask  such  questions  as  these? 
"  Are  the  ordinances  of  the  gospel  essential  to  salvation?"  "Are  cer- 
tain deceased  relatives  happy?"  &c — and  to  invite  the  so-called  medium 
into  his  neighborhood,  who  thereupon  calls  at  such  brother's  house,  and 
neighbors,  and  also  members  attend  there,  asking  and  receiving  informa- 
tion from  such  medium  ? — How  is  such  a  brother  to  be  dealt  with  accord- 
ing to  gospel  ?  Considered,  that  such  rappings  are  a  lying  wonder  and 
delusion,  and  that  these  things  have  been  strongly  forbidden  both  in  the 
Old  and  New  Testament,  as  the  work  of  the  devil.  See  Deut.  18  :  9-16  ; 
Lev.  19:31;  20  :  6,  27  ;  Is.  8  : 19,  20  ;  Acts  16  :  16-18 ;  Luke  11: 
14;  2  Thess.  2:9-11;  Rev.  13:13.  And  where  any  brother  goes  so 
far  as  stated  above,  he  should  be  admonished,  and  ought  to  make  satis- 
factory acknowledgments  to  the  church,  and  all  the  members  should  be 
earnestly  admonished  to  have  nothing  to  do  with  it,  and  totally  to  debar 
it  from  among  them. 

STOREKEEPING. 

Y.  M.  1832.  Art.  3.  Whether  it  would  be  approved,  when  brethren 
engage  in  storekeeping  and  selling  of  strong  drinks?  Considered,  the 
first  might  be  allowed  in  cases  of  necessity,  where  a  brother  has  no  other 
way  to  make  a  living,  but  the  latter  in  no  case  whatever.  See  also 
"  Ardent  Spirits." 


SUBSTITUTE  MONEY— SUNDAY-SCHOOLS. 


1S3 


SUBSTITUTE  MONEY. 

Y.  M.  1781.  Art.  1.  Inasmuch  at  the  big  meeti as:  in  Concstoga  last 
year  it  has  beea  unanimously  concluded,  that  we  should  not  pay  the  sub- 
stitute money;  but  inasmuch  as  it  has  beea  overlooked  here  and  there, 
and  some  have  not  regarded  it  (sad  conclusion),  therefore  we  the  assemb- 
led brethren  exhort  in  union  all  brethren  in  all  places  to  hold  themselves 
guiltless,  and  take  no  part  in  war  and  bloodshedding,  which  might  take 
place  if  we  would  pay  for  hiring  men  voluntarily ;  or  more  still,  if  wc 
would  become  agents  to  collect  such  money.  And  inasmuch  some  bretli- 
ren  have  received  written  orders  to  tell  the  people,  and  afterward  collect 
(such  money),  accompanied  by  a  threat  of  a  heavy  fine — we  exhort  hear- 
tily, not  to  be  scared  to  do  that  which  is  not  right.  Still,  we  exhort  also 
heartily,  that  if  a  brother  should  be  fined,  there  should  provision  be 
made  for  such  brethren,  and  assistance  rendered  as  far  as  concerns 
money.  In  case  a  brother  or  his  son  should  be  drafted,  that  he  or  his 
son  should  go  to  war,  and  he  could  buy  himself  or  his  son  from  it,  sucli 
would  not  be  deemed  so  sinful,  yet  it  should  not  be  given  voluntarily, 
without  compulsion.  But  where  this  has  been  overlooked,  and  the  sub- 
stitute-money has  been  paid  voluntarily,  and  (the  brother)  should  ac- 
knowledge his  mistake  from  the  heart,  and  repent  ir,  the  church  might  be 
satisfied  with  him.  But  when  a  brother  bears  his  testimony,  that  ho 
cannot  give  the  money  on  account  of  his  conscience,  and  would  say  to 
the  collector,  "If  thou  must  take  it,  then  use  your  authority;  I  shall 
not  be  in  your  way," — with  such  brother  we  should  be  also  satisfied.  But 
concerning  the  tax*)  it  is  considered,  that  on  account  of  the  trouble- 
some times  (1781,  the  fifth  year  of  the  Revolutionary  War,  and  in  order 
to  avoid  offense,  we  might  follow  the  example  of  Christ  (Matt.  17  :24- 
27)  : — yet  if  one  does  not  see  it  so,  and  thinks  perhaps,  he  for  his  consci- 
ence' sake  could  not  pay  it,  but  bear  with  others  who  pay  in  patience, 
we  would  willingly  leave  it  over,  inasmuch  we  deem  the  overruling  of 
the  conscience  as  wrong. 

[This  tax  was  very  likely  something  like  what  we  had  in  the  recent  War 
(1861 — 5),  where  towns  and  townships  are  laying  a  tax  for  means  to  prevent 
a  draft.] 

SUNDAY-SCHOOLS. 

Y.  M.  1838.  Art.  10.  Whether  it  be  right  for  members  to  take 
part  in  Sunday-Schools,  Class  Meetings,  and  the  like  ?  Considered,  most 
advisable  to  take  no  part  in  such  like  things. 

Y.  M.  1857.  Art.  11.  How  is  it  considered  for  brethren  to  have 
Sabbath-Schools,  conducted  by  the  brethren? 

Ans. — Inasmuch  as^  we  are  commanded  to  bring  upour  children  in 


184       SUPPER— SUSPENDING— TAVERN-KEEPINa. 


the  nurture  and  admonition  of  the  Lord,  we  know  of  no  scripture  which 
condemns  Sabbath-Schools  if  conducted  in  gospel  order,  and  if  they  are 
made  the  means  of  teaching  scholars  a  knowledge  of  the  scriptures. 

Y.  M.  1862.  Art.  1.  Is  it  agreeable  to  the  order  of  the  brethren  to 
hold  Sabbath-Schools  ?    And  if  so,  how  should  they  be  conducted  ? 

Ans. — The  decision  of  the  Annual  Meeting  of  1857,  is  re-admitted. 

Art  31.  Will  the  brethren  at  Annual  Meeting  consider  it  right  to 
establish  Sunday-Schools,  and  if  they  do  consider  it  right,  will  they  also 
consider  it  right  for  members  of  the  church  and  their  children  to  attend 
Sunday-School  celebrations  ? 

Ans. — We  consider  it  right  to  have  Sunday-Schools  if  conducted  by 
brethren,  but  not  to  have  celebrations. 

SUPPER  ON  THE  TABLE  AT  FEETWASHING.    See  ''Lord's 
Svpper." 

Y.  M.  1814.  Art.  2.  Whether  there  must  be  something  of  the  sup- 
per on  the  table  when  feetwashing  is  observed  'I  This  query  has  been 
likewise  presented  several  times  before  this,  and  the  brethren  do  still 
consider  that  they  could  not  see  a  better  way  "to  have  all  things  done 
decently  and  in  order,"  than  the  one  hitherto  followed.    1  Cor.  14:40. 

SUSPENDING  MEMBERS. 

Y.  M.  1858.  Art.  12.  Is  it  agreeable  to  the  gospel  for  a  church  to 
grant  the  privilege  to  a  member  to  do  certain  things,  and  at  the  same 
time  debar  him  from  the  communion  for  so  doing?  Answer. — That  no 
church  according  to  the  gospel  has  a  right  to  do  so. 

SUSPENDING  MINISTERS  FROM  THE  MINISTRY. 

Y.  M.  1858.  Art.  11.  Is  it  according  to  the  gospel  to  expel  a  broth- 
er from  his  office,  whether  deacon  or  minister,  and  yet  leave  him  stand 
as  a  member  ?  Answer. — We  have  a  right — according  to  the  gospel ; 
inasmuch  as  he  is  put  into  office  by  the  council  of  the  church,  by  the 
council  of  the  church  the  office  can  be  taken  from  him.    1  Tim.  3. 

SWEARING  OF  OATHS.    See  "  Oaths." 

TAVERN-KEEPING. 

Y.  M.  1804.  Art.  1.  Whether  it  should  or  would  be  allowed  to  a 
brother  or  sister  to  keep  public  tavern  by  or  with  a  license,  was  unani- 
mously considered,  that  it  could  not  be  allowed,  because  we  are  con- 
vinced that  it  cannot  be  done  without  disorder,  and  is  rather  a  hindrance 
to  a  godly  life  and  quietness  of  spirit?  It  has  been  deemed  good  in 
union,  that  if  a  brother  or  sister  should  undertake  to  keep  tavern,  they 
should  be  visited  in  friendship,  and  in  love  and  seriousness,  and  in  the 


TAXES— TEACHING. 


185 


lAme  of  the  churcli  be  dissuaded  and  warned  from  it,  and  shown  unto 
them  what  disorder  and  harm  is  likely  to  result  thereof.  Further  it  was 
concluded,  that  if  a  brother  or  sister  would  not  hear,  accept  or  obey  such 
counsel  and  admonition,  then  we  would  have  to  consider  such  as  diso- 
bedient, and  could  not  have  fellowship  with  them.  Yet  the  sisters,  who 
are  bound  in  such  matter  by  the  urging  of  their  husbands,  and  would 
gladly  be  relieved  from  it,  but  cannot  without  the  consent  of  their  hus- 
bands, they  should  be  held  less  guilty. 

Y.  M.  1835.  (Miami.)  Art  11.  How  it  is  considered,  when  brethren 
keep  tavern  ?    Considered,  as  entirely  unbecoming  for  brethren. 

TAXES. 

Y.  M.  1781.    Art.  1.  See   "  SubstUnte  Monet/." 

teachixct  by  a  private  brother. 

Y.  M.  1836.  Art.  3.  What  is  to  be  done  with  a  brother  who  pro- 
fesses and  claims  to  be  urged  by  the  spirit  of  God  to  preach  the  gospel, 
and  who  is  not  chosen  by  the  church  for  it  ?  He  is  counselled  and  al- 
lowed, after  the  elect  brethren  have  spoken,  to  make  known  by  exhorta- 
tion, if  there  is  anything  on  his  mind ;  he  may  also  use  liberty  in  public 
prayer,  when  necessary,  or  in  reading  the  scriptures,  provided  he  is 
acceptable  by  the  church, 

Y.  M.  1838.  Art.  4.  Whether  a  common  (private)  brother  has  the 
right  to  go  out,  to  appoint  or  let  others  appoint  meetings  for  himself,  or 
generally  to  teach  publicly  without  the  counsel  of  the  church  ?  Consid- 
ered, that  a  brother,  who  is  not  entrusted  with  the  office,  is  not  justified 
so  to  do.    James  3  : 1. 

Y.  Y.  1839.  Art.  4.  What  is  to  be  done  with  a  brother  who  wants 
to  preach,  and  forces  him  into  it  without  or  contrary  to  the  counsel  of 
the  church  ?  Considered,  that  such  a  brother,  having  been  admonished 
once  and  again,  cannot  be  held  as  a  member  in  fall  fellowship,  if  he  is 
disobedient. 

Y.  >I.  1845.  Art.  7.  How  it  is  coasidered,  if  brethren  will  force 
themselves  into  the  ministry  without  consent  from  the  elders  (and  the 
church),  and  some  of  the  members  encouraging  them  in  it  !*  Consid- 
ered, that  inasmuch  it  appears  by  the  words  of  James,  3  :  1 ; — by 
the  words  of  our  Saviour,  John  10  : 1 ; — and  of  Paul,  Heb.  5  : 4-7 — 
there  is  a  right  way,  and  also  a  wrong  way  to  enter  into  the  ministry; — 
the  wrong  way  being  when  one  is  taking  this  honor  unto  himself, — and  the 
right  way,  when  one  is  called  of  God  by  the  church,  which  is  the  body 
of  Christ,  and  the  order  of  which  calling  to  the  ministry  is  found  de- 
scribed in  the  Acts  of  the  Apostles  ;  brethren  ought  to  be  very  cautious, 
when  they  feel  a  desire  to  preach  the  gospel,  that  they  do  not  take  the 


186 


TEACHINa  BY  SISTERS— TESTIMONY. 


wrong  way;  rather  humble  than  elevate  themselves,  and  be  fully  assured, 
that  if  the  Lord  wants  their  services,  he  has  all  power  in  heaven  and  on 
earth  to  bring  about  their  calling  to  it  in  the  right  order  and  in  due 
time; — but  if  such  brethren  would  still  go  out  of  the  way,  appoint  and 
hold  meetings  against  the  counsel  of  the  church,  the  church  would  have 
t3  hold  them  as  disobedier>t  members  according  to  Matt.  18;  and  mem- 
Irers  generally  ought  to  be  very  careful  not  to  encourage  and  support 
such  brethren  in  their  disorderly  proceedings. 

Y.  M.  1848.  (Indiana.)  Art.  11.  In  regird  to  the  third  query  on 
the  difficulties  of  Bachelor's  Run  church  with  bro.  0.,  P.,  and  others, 
the  brethren  in  general  council  considered  that  there  had  been  committed 
errors  on  both  sides,  in  consequence  of  which  many  members  on  both 
sides  made  satisfactory  acknowledgments  before  the  meeting,  and  it  was 
concluded  that  with  such  all  that  is  past  should  be  forgiven  and  forgotten, 
and  with  as  many  as  may  yet  come  and  make  satisfaction  ;  and  that  they 
all  should  be  received  into  full  fellowship,  and  brother  David  Fisher  in  his 
office  as  a  speaker.  Farthermore,  this  meeting  considers  and  counsels, 
that  bro.  O.,  P.,  and  such  others  that  hold  yet  with  them,  should  have 
still  time  to  reflect,  and  should  they  come  also  in  a  reasonable  space  of 
time,  and  make  satisfactory  acknowledgments,  the  church  should  also  be 
willing  to  forgive  them.  But  if  they  should  persist  in  their  contrary 
course,  going  on  holding  meetings  in  opposition  to  the  church,  and  even 
become  railers  of  the  church,  there  would  be  no  other  way  than  to  put 
them  into  full  avoidance,  according  to  1  Cor.  5  :  10. 

TEACHING  BY  SISTERS. 

Y.  M.  1834.  Art.  17.  Concerning  a  sister's  preaching.  Not  approv- 
ed of;  considering  such  sister  being  in  danger,  not  only  exposing  her 
own  state  of  grace  to  temptation,  but  also  ciusing  temptations,  discord 
and  disputes  amona:  other  members. 

Y.  M.  1859.  Art.  7.  Does  the  gospel  admit  of  female  preaching? 
And  if  it  does,  shall  they  not  have  authority  from  the  church  under 
whose  jurisdiction  they  are  ? 

Answer. — As  Paul  recognizes  a  distinction,  in  Rom.  12  :  6,  7,  between 
teaching,  miniatering,  and  prophesying,  and  as  he  evidently  approves  of 
females  prophesying,  1  Cor.  11  :  5 — we  then  think  that  a  female  cannot 
teach  or  preach,  according  to  1  Cor.  14  :  34;  1  Tim  2  :  12,  in  the  or- 
dinary acceptation  of  those  terms,  yet  we  cannot  under  all  forbid  thein 
to  prophesy. 

TESTIMONY  OF  OUTSIDERS. 

Y.  M.  1817.  Art  4.  Whether  testimony  against  a  member  maybe 
received  from  outsiders  (persons  not  members),  in  case  of  a  crime  being 


TESTIMONY  OF  OUTSIDERS. 


187 


laid  to  the  charge  of  the  member  ?  Considered,  that  we  could  not  pass 
judgment  on  a  member  upon  testimony  from  outsiders;  but  in  case  one 
single  member  could  testify  with  truthful  outsiders,  then  we  could  and 
might  judge  according  to  the  word  of  God,  for  "  in  the  mouth  of  two 
or  three  witnesnes  every  word  may  he  established  " 

Y.  M.  1837.  Art.  2.  How  it  is  viewed,  if  a  member  is  accused  of  a 
crime  only  on  testimony  from  (such  as  are)  out  of  the  church  ?  Wheth- 
er it  would  be  right,  to  take  a  member  into  judgment  (before  the  church) 
on  such  testimony?  The  counsel  is,  to  make  a  strict  investigation,  and 
if  there  should  be  nothing  found,  and  the  member  continue  to  deny  the 
charge,  it  could  not  be  judged  on  testimony  (from)  out  (siders)  of  the 
church  alone. 

Y.  M.  1841.  Art.  6.  Whether  members  may  be  brought  before  the 
council  of  the  church,  and  be  judged  for  a  crime,  only  on  testimony  from 
without  (the  church) ;  i.  e.  from  persons  that  are  not  members  of  the 
church?  Considered,  that  when  there  is  some  report  abroad  of  a  brother 
walking  disorderly,  or  having  committed  a  crime,  it  is  the  duty  of  the 
church,  to  send  some  brethren  to  the  place  where  the  report  has  originated 
to  investigate  the  matter.  If  nothing  be  found  establishing  the  charge, 
and  the  member  denying  the  same  after  a  close  examination,  nothing 
more  can  be  done.  If  there  should,  however,  some  suspicion  be  created 
in  the  members  by  the  general  conduct  of  the  accused,  the  church  may 
advise  such  a  member  not  to  approach  the  Lord's  table  until  the  mutter 
is  cleared  up  to  the  satisfaction  of  the  church.  But  to  disown  entirely 
(put  in  avoidance)  a  member  on  (outside)  testimony  only  from  without, 
was  not  considered  right  and  just  according  to  the  gospel. 

Y.  M.  1845.  Art,  9.  How  is  it  considered,  if  brethren  are  accused 
by  the  mouth  of  two  or  throe  witnesses  of  honest  moral  character,  but 
not  being  members,  and  their  testimony  against  those  members  agrees, 
that  they  were  guilty  of  drunkenness  or  any  other  crime,  and  the  cliurch 
has  cause  to  believe  such  testimony  from  other  circumstances — but  the 
brethren  so  accused  deny  the  charge?  Considered  as  in  the  year  1841, 
Art  6,  that  such  members  might  be  advised  not  to  approach  the  Lord's 
table  until  the  matter  is  cleared  up  to  the  satisfaction  of  the  church  ; 
but  to  judge  a  brother  on  testimony  from  without  alone,  and  without  his 
own  confession,  would  not  be  just  according  to  the  gospel. 

Y.  M.  1862.  Art.  5.  In  case  a  complaint  is  found  against  a  brother 
because  he  was  sued  at  court  for  an  honest  debt,  and  then  took  the  stay, 
and  when  lie  is  visited  he  denies  the  charge  and  says  that  he  was  not 
sued.  But  the  brethren  having  evidence  to  the  contrary,  agree  to  send 
two  brethren  to  the  county  clerk's  office,  and  the  clerk  shows  by  his  re- 
cord that  the  brother  was  sued,  and  took  the  stay  for  nearly  six  months, 
and  then  paid  the  debt  together  with  the  costs.    Now  the  question  is, 


188  THEATRE  AND  SHOWS— TOBACCO. 


which  is  to  be  taken  as  truth,  the  brother's  word,  or  the  record  in  the 
clerk's  office  ?  And  have  the  brethren  a  right,  or  have  they  not,  to  send 
brethren  to  the  world  to  investigate  church  matters  ? 

Answer. — It  is  not  wrong  for  brethren  to  have  such  matters  closely 
investigated,  and  to  obtain  all  the  light  possible. 

Art.  56.  Is  the  testimony  of  one  witness  sufficient  authority  to  expel 
a  member  under  any  circumstances,  when  the  accused  denies,  and  ob- 
jects to  the  testimony? 

Answer. — One  witness  is  not  sufficient  in  general,  but  we  will  not  say 
that  under  no  circumstances  one  is  not  sufficient. 

Art.  57.  Can  a  member  who  is  accused  of  some  fault,  give  testimony 
before  the  church  ? 

Answer. — While  a  person  is  a  member  of  the  church,  his  testimony 
cannot  be  altogether  set  at  naught  by  the  church. 

THEATRE  AND  SHOWS. 

Y.  M.  18-35.  (Miami.)  Art.  3.  How  it  is  considered  when  brethren 
go  with  their  children  to  shows  ?    Considered,  it  should  not  be. 

Y.  M.  1838.  Art.  11.  How  it  is  considered,  when  members  go  to 
public  shows,  and  even  take  their  children  along  ?  Unanimously  con- 
sidered, that  members  ought  to  avoid  such  places,  and  to  warn  their 
children  therefrom. 

Y.  M.  1848.  Art.  28.  Whether  church  members  have  a  right 
according  to  the  gospel  to  go  to  public  shows  ?  Considered  far  better 
for  members  to  avoid  all  such  places. 

Y.  M.  1859.  Art.  14.  What  shall  we  do  when  brethren,  and  even 
speakers  and  bishops,  attend  yearly  the  county  fairs  ? 

Answer. — Such  brethren  should  be  admonished  not  to  attend  such 
places,  and  if  they  still  persist  in  doing  so,  they  should  be  dealt  with 
according  to  Matt.  18. 

TOBACCO. 

Y.  M.  1817.  Art.  1.  Concerning  the  abuse  of  Tobacco,  it  was  in 
union  considered,  that  if  a  member  should  be  contaminated  with  it,  such 
should  be  admonished  to  quit  it,  and  if  it  would  not  be  told,  such  a  mem- 
ber could  not  be  elected  to  any  office  in  the  church.  (But  what  is  to  be 
dene  with  one  already  in  the  ministry?) 

Y.  M.  1822.  (Miami  )  Art.  5.  Concerning  the  abuse  of  Tobacco. 
This  has  been  before  the  meeting  already  before  this,  and  was  always 
considered  a  shamefully  bad  habit  (  German,  Untugend) — and  every  thing 
bad,  says  the  apostle,  is  sin,  and  sin  defileth  the  body;  and  another 
apostle  says,  that  your  bodies  together  with  soul  and  spirit  shall  be  holy. 

Y.  M.  1827.    Art.  12.  Concerning  members  who  engage  in  the  rais- 


TOMBSTONES— TRADITIOXS. 


189 


ing  of  Tobacco?  Considered,  that  members  should  have  nothing  to  do 
with  such  things,  by  which  so  much  mischief  is  done,  and  so  many  men 
(and  women  too)  are  led  captive,  as  is  the  case  with  Tobacco. 

Y.  M.  1839.  Art.  7.  Whether  a  brother  may  be  intemperate  with 
strong  drink  or  tobacco  ?  No. 

Y.  M.  1864.  Art.  9.  Inasmuch  as  all  that  our  annual  meetings  has 
hitherto  done  to  suppress  the  excessive  or  intemperate  use  of  Tobacco  in 
smoking  and  chewing,  has  virtually  proved  a  failure,  could  not  this  meet- 
ing adopt  some  method  by  which  the  excessive  use  of  this  growing  evil 
could  be  suppressed  in  our  brotherhood  ? 

Answer  — As  the  use  of  Tobacco  is  offensive  to  some  brethren  and  sis- 
ters, and  the  excess  of  it  an  evil,  we  advise  and  counsel  brethren  not  to 
use  it  in  time  of  worship  so  as  to  be  either  filthy,  or  offensive  to  others ; 
and  we  think  our  ministering  brethren  should  admonish  their  members 
not  to  indulge  in  the  excessive  use  of  it  in  any  way,  because  it  is  wrong 
to  do  so. 

TOMBSTONES. 

Y.  M.  1855.  Art.  8.  Whether  it  is  agreeable  with  the  word  of  God 
to  erect  tombstones  ?  Considered,  that  it  would  not  agree  with  the  prin- 
ciples of  the  gospel,  such  as  humility,  non-conformity  to  the  world,  &c. 
to  erect  large  and  expensive  tombstones. 

TRADITIONS. 

The  question  is  sometimes  asked  :  You  profess  to  have  no  law  or  dis- 
cipline, no  rule  of  faith  or  practice  but  the  Bible,  and  more  especially 
the  New  Testament  of  our  Lord  Jesus  Christ.  But  are  not  the  Minutes 
of  your  Yearly  Meeting,  to  which  you  so  often  refer,  something  like  the 
traditions  of  the  elders  of  the  Jews,  something  beside,  and  over  and  above 
the  Word  of  God.  To  this  we  reply,  No,  no.  The  traditions  of  the 
Jewish  elders  caused  transgressions  of  the  commandments  of  God,  and 
therefore  our  Saviour  told  the  Pharisees,  "  Thus  have  ye  made  the  com- 
mandments of  God  of  none  effect  by  your  traditions."  Matt.  15  :  .3,  6. 
On  the  contrary,  the  counsels  of  the  brethren,  or  if  you  please,  the  tradi- 
tions of  our  brethren,  have  the  very  opposite  tendency,  namely  to  assist 
in  keeping  the  commandments  of  God.  There  is  a  kind  of  traditions, 
which  we  are  to  keep  according  to  the  express  command  of  the  New 
Testament.  Thus  we  read,  "  Now  I  praise  you,  brethren,  that  ye  re- 
member me  in  all  things,  and  hold  fast  the  traditions,  as  I  delivered 
them  to  you."  1  Cor.  11:2.  Revised  version  according  to  the  Greek 
text.  Again  :  "  Therefore,  brethren,  stand  fast,  and  hold  the  traditions, 
which  ye  have  been  taught,  whether  by  word,  or  our  epistle."  2  Thess. 
2  : 15.    Again:    "  Now  we  command  you,  brethren,  in  the  name  of  our 


190 


UNIVERSALISM— VISITING. 


Lord  Jesus  Christ,  that  ye  withdraw  yourselves  from  every  bi-other  that 
walketh  disorderly,  and  not  after  the  tradition  which  ye  received  of  us." 
2  Thess.  3  :  6. 

Y.  M.  1842.  Art.  12.  Whetlier  a  church  has  the  right  to  make 
resolutions  framed  by  men,  binding  on  its  members?  Considered  by 
the  elders  and  answered  thus  :  If  the  resolutions  are  founded  upon  and 
in  accordance  with  the  gospel  to  which  we  are  all  bound,  they  are  bind- 
ing;—  but  if  they  are  not  according  and  even  contrary  to  the  gospel, 
we  cannot  be  bound  to  observe  them,  and  no  church  can  make  them 
binding. 

UNION  OF  THE  CHURCH.    See  Appendix. 
UNI  VERS  ALISM. 

Y.  M.  184^).  Art.  30.  Whether  it  is  advisable  for  a  brother  to  preach 
universal  redemption  publicly ;  that  is,  that  all  men,  however  vile  they 
may  have  been,  shall  share  alike  in  the  fruition  of  happiness  with  the 
saints  ?  Considered,  that  we  could  not  approve,  by  any  means,  of  such 
proceeding. 

Y.  M.  1856.    Art.  14.  (2)  See  "  Far  West  Brethren;'  page  108. 
VANITY  IN  DRESS.    See  "  FasMonahle  Garment." 
VISITING  BRETHREN.    See  ''Deacons:' 

VISITING  THE  CANDIDATES  FOR  BAPTISM. 

Y.  M.  1837.  Art.  8.  When  persons  desire  to  be  received  by  baptism 
into  the  church,  if  it  be  necessary  to  instruct  them  before  baptism  (of 
our  not  being  able)  of  the  taking  of  oaths,  going  to  war,  and  the  like, 
that  according  to  our  view  it  is  forbidden  in  the  gospel '!  The  advice  is 
that  such  persons  ought  if  possible  be  visited  before  their  baptism,  and 
by  all  means  ought  to  be  previously  instructed  on  the  following  points, 
to  wit:  on  the  taking  of  oaths,  going  to  war  and  muster,  on  not  using 
the  power  of  the  law  contrary  to  the  gospel,  and  on  not  conforming  to 
the  fashions  of  this  world  in  apparel  and  the  like ;  and  that  they  ought 
to  state  before  their  being  received  their  willingness  to  refrain  from  all 
such  things. 

Y  M.  1840.  Art.  5.  How  it  is  considered  about  the  visiting  of  such 
y)ersons  who  apply  tor  baptism,  whether  they  must  be  visited  iu  all  cases 
before  baptism  i*  Considered,  that  this  is  a  good  order,  and  should  be 
introduced  and  observed  every  where  if  possible,  without  debarring  how- 
ever (hrtthren  or  churches)  from  making  in  certain  cases  an  exception. 
Hut  where  this  order  is  yet  unknown,  it  would  be  proper  to  inform  the 
members  thereof,  and  by  them  such  as  wish  to  be  received  by  baptism. 
See  also  "  Baptism." 


VISITING. 


191 


VISITIXa  OF  MKMBERS  YEARLY. 

Y.  M.  1858.  Art.  4.  Is  it  according  to  the  gospel  of  Christ,  in  pay- 
ing our  annual  visit,  to  collect  from  twenty  to  thirty  of  the  brethren 
together  in  one  place,  and  then  the  bishops  pay  the  visit  to  them  openly 
when  they  are  all  together,  and  then  send  them  out  two  or  three  together 
and  visit  those  that  were  not  thus  collected  ?  Or  is  the  duty  restricted 
to  the  visiting  brethren  exclusively,  and  should  the  visit  be  made  from 
house  to  house  ? 

Answer. — As  we  have  no  direct  rule  in  the  gospel  for  making  the 
visit,  we  think  it  best  for  the  visiting  brethren  to  go  from  house  to  house. 

VISITING  THE  CHURCHES. 

Y.  M.  1818.  Art.  8.  Would  it  not  be  right  for  the  brethren  in  coun- 
cil at  the  annual  meeting  to  appoint  several  brethren  that  are  experi- 
enced and  sound  in  the  faith,  and  send  them  two  and  two  with  the  de- 
cisions of  the  annual  meeting,  and  let  them  visit  all  the  congregations  in 
the  United  States,  and  establish  them  all  in  the  same  order  according  to 
example  in  Acts  1.5:22?  Considered,  to  leave  this  over  for  further 
consideration. 

Y.  M.  1851.  Art.  18.  Would  it  not  be  advisable  for  the  brethren 
assembled  in  annual  meeting  to  establish  (appoint)  certain  well  estab- 
lished ordained  elders,  and  send  them  two  by  two  to  visit  certain  dis- 
tricts appointed  to  them,  &c.?    The  decision  to  lie  over  till  next  year. 

Y.  M.  185S.  Art.  27.  Would  it  not  be  well  for  the  brethren  to  come 
upon  some  plan  to  ac<juaint  all  the  bishops  and  housekeepers  of  the  various 
branches  of  the  church  with  the  rules  and  regulations  concluded  upon 
by  the  general  council  for  the  more  perfect  union  and  prosperity  of  the 
church?  And  if  these  rules  and  regulations  be  violated  by  a  minister, 
with  some  of  the  members  composing  his  district,  should  they  not  fall 
into  the  hands  of  the  brethren  of  the  adjacent  district  as  offenders,  and 
be  dealt  with  as  such,  and  if  the  above  should  be  considered  expedient, 
what  plan  should  be  devised  to  carry  it  into  effect  ?  Answer. — We  arc 
fully  satisfied  that  the  means  long  had  in  practice  by  the  brethren,  name- 
ly, the  Minutes  of  oar  Annual  Meetings — are  sufficient  to  give  the 
teachers  and  housekeepers,  and  members  in  general,  the  decisions  of  our 
annual  councils  for  the  perfecting  of  love  and  union  throughout  the 
brotherhood.  And  if  it  should  so  happen  that  a  housekeeper,  with  a  part 
or  all  the  members  of  his  district  could  not  be  satisfied  with  the  deci- 
sions of  the  annual  council,  as  we  were  advised  and  instructed  by  our 
beloved  elder  brethren,  and  unanimously  concurred  in  at  the  annual 
meeting  held  in  1850,  in  Montgomery  county,  Ohio,  they  should  bear 
with  the  annual  council  and  with  one  another  until  the  next  annual 


192 


VOTING— WANT  OF  UNION— WARFARE. 


meeting,  and  then  bring  their  grievances  to  the  annual  council  where 
they  proceeded  from,  and  we  believe  full  satisfaction  will  be  obtained. 

VOTING,  (political.)    See  "  Electioneering." 

Y.  M.  186G.  Art.  1.  A  number  of  questions  being  presented  upon 
the  subject  of  voting  and  eome  asking  for  a  repeal  of  former  minutes, 
the  following  resolution  as  an  answer  to  the  questions,  was  adopted  : 

Resolved,  That  we  think  it  most  expedient  not  to  repeal  any  minutes 
touching  voting  ;  that  this  Annual  Meeting  recommends  to  the  members 
of  the  church  to  refrain  from  voting,  fearing  that  by  voting  we  may  com- 
promise our  non-resistant  principles.  But  we  recommend  forbearanoj^ 
towards  those  who  vote,  not  making  voting  a  test  of  fellowship,  hoping 
that  in  time  they  will  see  with  the  body  of  the  brethren  upon  this  subject. 

Art.  2.  Inasmuch  as  the  Annual  Meeting  has  frequently  decided  against 
the  brethren  voting,  is  it  not  inconsistent,  and  even  injurious  to  the 
brotherhood,  for  brethren  to  write  and  editors  to  publish  any  thing  in 
opposition  to  those  decisions?  Answer. — We  think  that  our  brethren 
wlio  write  and  print  articles,  should  be  very  careful  not  to  promote  strife 
and  divisions  in  the  church,  but  peace,  love,  union,  and  holiness. 

VOTING  OF  THE  ABSENT  at  church  elections. 

Y.  M.  1843.  Art.  8  How  it  might  be  considered  when  at  an  elec- 
tion for  teachers  (ministers)  and  deacons,  absent  members  do  send  their 
votes  with  other  members  ?  Considered,  that  since  the  promise  of  our 
Saviour  is  given  :  "  Where  two  or  three  are  gathered  together  in  my 
name,  there  am  I  in  the  midst  of  them."  Matt.  18:20.  In  such  im- 
portant church  affairs  this  promise  belongs  only  to  those  who  are  assem- 
bled, and  not  to  those  who  arc  absent,  the  brethren  generally  have  acted 
upon  that  ground,  and  not  taken  any  vote  from  absent  membei-s. 

WANT  OF  UNION  AMONG  MINISTERS. 

Y.  M.  1799.    Art.  1.    See  Difficulties  in  Churches. 

Y.  M.  1815.  (See  ibid.)  That  there  is  still  a  sad  want  of  union 
among  our  preachers  and  members,  became  evident  in  the  "  Deacon 
question,"  "the  Supper  question,"  the  question  about  "  the  Avoidance," 
&c.,  &c. 

WARFARE.    See  also  JV^on-rcsisfance,  Substitute-money,  &c. 

Y.  M.  1790.  At  a  (large  and)  numerous  meeting  of  brethren  on  the 
Schuylkill,  at  (the  place  of)  brother  John  Bach,  May  22d,  1790,  the 
following  was  unanimously  concluded  by  the  brethren,  viz:  We  wish 
and  desire,  that  the  dear  brother  V.  .  .  B.  .  .  .  would  desist  from  his 
strange  notion,  because  he  has  renounced  with  us  before  God,  angels 


WILLS— WINE— WITHDRAWING. 


193 


and  men  every  thing  which  is  contrary  to  wholesome  doctrine,  and  we 
believe  and  profess  that  Christ  has  prohibited  to  his  followers  the  swear- 
ing of  oaths  and  the  partaking  in  war.  Hence  we  must  hold  fast  to  Hia 
truth  and  word,  and  withdraw  ourselves  from  every  such  brother  whi> 
will  justify  swearing  of  oaths  and  warfare.  It  is  impossible  for  us  to 
break  the  bread  of  communion  with  such  a  brother,  even  if  he  would 
allege  that  the  powers  that  be  require  us  to  do  so.  For  our  rulers  could 
not  do  it,  if  they  would,  because  we  must  obey  God  more  than  men.  But 
now,  thanks  be  to  God,  we  have  such  a  government  that  will  not  require 
of  us  such  contrary  to  (the  dictates  of)  our  conscience.  But  if  thera 
should  be  some  one  among  us  that  had  such  a  conscience,  that  he  could 
light  and  swear  oaths,  such  a  one  would  not  be  of  us. 

Likewise,  we  could  not  break  the  bread  of  communion  with  a  minister- 
ing brother  who  would,  contrary  to  our  views,  baptize  backward. 

Signed  in  the  great  meeting,  in  the  name  and  with  the  consent  of 
all  the  assembled  brethren. 

George  Preiss,  Martin  Meyer,  Michael  Frantz,  Daniel  Bollinger,  Joha 
Landes,  Christian  Lawshe,  Justus  Fuchs,  Martin  Gaby,  Peter  Keyseu, 
Sander  Mack,  Nathaniel  Schreiber,  David  Kuntze,  Martin  Urner,  Poter 
Leibert,  Jacob  Boeshor,  Jacob  Danner,  Abraham  Lawshe. 

WASHING  OF  FEET.    See  also  Fcetwaslimj. 

WILLS,  MAKING. 

Y.  M.  1846.  Art.  8.  About  brethren  making  a  will^  and  treating 
their  children  very  unequally  without  a  cause.  Considered,  that  though 
we  would  not  by  any  means  infrin<!;e  upon  the  right  of  a  parpnt  to  make 
a  free  disposition  of  his  worldly  goods  in  his  last  will — it  would  be  ad- 
visable for  a  christian  father  not  to  make  a  too  great  difference  among 
his  children  without  a  good  cause,  and  that  it  would  be  best  to  treat 
children  as  much  alike  as  possible,  so  that  love  aad  peace  may  be  pre- 
served among  ihem. 

WINE   AT  COMMUNIONS. 

Y.  M.  1858.  Art.  36.  Is  it  right  to  use  at  our  communion  meet- 
ings the  article  of  wine  frequently  used  and  known  by  those  who  are 
judges  of  the  article  to  be  an  adulterated'  article,  and  hence  cannot  pro- 
perly be  called  the  fruit  of  the  vine  ?  Considered,  that  it  is  (desirable) 
advisable  to  procure  the  purest  article. 

WITHDRAWING  fiiom  the  GHuacn. 

Y.  M.  1837.    Art.  1.  How  it  is  considered,  if  a  member  desires  (to 
withdraw  from  or)  to  be  no  more  with  the  church,  and  yet  has  commit- 
ted no  other  oifense  ?    The  counsel  is,  since  circumstances  are  so  differ- 
13 


WIVES— YEARLY  xMEETING. 


eat,  there  is  also  a  difference  (in  judging  such  a  case).  If  a  member  i« 
desirous  to  be  off,  and  does  not  commit  any  other  offense,  wc  could  have 
f^atience  somewhat  longer  with  such  a  me:iiber,  than  if  a  member  would 
gpeak  contemptuously  of  the  church.  Then  the  church  can  judge  best, 
t|ow  soon  to  let  it  withdraw,  and  place  it  according  to  its  desire  ;  yet 
there  should  be  used  all  possible  diligence  to  bring  back  again  sucli 
SQuls  to  the  flock,  liat  if  they  will  not  hear  (the  church,)  nor  heed  the 
admonitions,  then  there  would  be  just  cause  to  put  them  as  they  desire. 

WIVES,  OF  MINISTER.S  OR  DEACOXS. 

Y.  M.  1862.  Art.  36.  Is  the  practice  good  and  sustained  in  the  gos- 
pel, for  the  church  enjoining  on  the  believing  wives  of  teachers  the  duty 
of  aiding  by  their  humble  example  and  chaste  conversation,  their  hus- 
bands in  the  .solemn  duty  laid  upon  them  ? 

An.swer. — We  consider  such  a  practice  in  perfect  harmony  with  the 
spirit  of  the  gospel. 

Y,  M.  1862.  Art.  37.  Why  are  not  the  sisters  who  become  wives  of 
lyinisters  after  they  are  appointed  to  the  ministry,  called  upon  in  the 
church  to  promise  the  same  duties  as  the  sisters  who  are  wives  at  the 
time  their  husbands  arc  appointed  to  the  office? 

Answer. — We  consider  they  should  be,  according  to  the  practice  of 
the  church  touching  those  who  are  wives  of  brethren  when  the  latter 
are  appointed  to  office. 

YJOAllLY  MEETING.    [See  Note.]    See  AiinualMcetiii'j. 

Y.  M.  1861.  Art.  15.  Would  it  not  be  better  and  give  more  satis- 
faction to  the  brotherhood  at  large,  if  the  brethren  serving  or  conipo.s- 
iqg  the  standing  committee  at  our  annual  meetings  would  be  changed 
every  year,  so  as  to  have  at  least  two  thirds  of  the  same  fresh  members  ? 
Considered,  that  we  do  not  think  it  advisable  to  make  any  change  in  the 
ir.nniier  of  choosing  the  standing  committee,  and  are  still  satisfied  with 
the  decision  of  the  Yearly  Meeting  of  1853.  See  Art.  1,  in  the  Minutes 
of  said  year. 

Y,  M.  1863.  Art.  G.  Would  it  not  be  expedient  and  consistent,  that 
ihe  brethren  forming  the  standing  committee  of  the  Annual  Meeting  of 
tije  brethren  should  open  and  examine  all  questions  sent  in  by  the  sev- 
eral churches,  and  assort  them,  a"d  thereby  save  an  amount  of  unneces- 
pary  labor  and  time  spent,  as  there  are  frequently  two,  three,  and  even 
more  (jueries  of  the  same  import  and  meaning  sent  in,  and  acted  upon 
and  separately  reported  hitherto  by  .differer.t  committees  at  the  same 
conference,  which  we  think  could  be  avoided  in  a  great  measure  ?  Con- 
sijlered,  it  is  expedient. 

Y.  M.  1S64     Art.  36.  It  having  been  ngrced  upon  at  a  former  time 


yp:arly  meeting. 


1^)5 


that  our  Yearly  Meetings  should  be  held  alternately  in  the  East  au!i 
West,  the  Allegheny  Mountains  being  considered  the  dividing  line,  it  fts 
requested  that  this  meeting  change  the  line  to  the  Ohio  Kiver.  Th!^ 
request  was  granted.  Art.  37.  Would  it  not  be  good  to  make  son^c 
change  in  holding  our  Yearly  Meetings,  for  the  purpose  of  preventing  so 
great  a  multitude  of  people  from  being  present.  And  would  it  not  also 
be  better  to  have  the  conference  more  private,  and  not  to  name  on  the 
Minutes  who  were  cho.sen  on  the  standing  committee,  or  who  was  clerk, 
&c.  Answer. — Wc  think  it  not  expedient  to  make  any  change  at  this 
time. 

Y.  M.  1865.  Art.  1.  Could  not  this  Annual  Meeting  make  some 
change  in  the  manner  of  holding  our  Annual  Meetings,  which  would  be 
advisable  and  acceptable  to  the  brotherhood  ?  Answer. — This  meeting 
feels  the  importance  of  a  change,  but  not  to  make  any  change  too  hastily, 
it  appoints  the  following  committee  to  take  this  matter  into  considera- 
tion, to  propose  the  result  of  their  wisdom  and  labor  to  the  next  Annual 
Meeting  for  its  acceptance  or  rejection.  D.  B.  Sayler,  Philip  Boyle, 
Beujamin  Moomaw,  Andrew  Detrick,  J.  H.  Umstad,  John  Wise,  H.  D. 
Davy,  Jacob  Hershey,  John  Miller,  Iliel  Hamilton,  Christian  Long, 
John  Metzger,  David  Brower,  and  Frederick  P.  Loehr.  Art.  34.  Do^^ 
the  Annual  Council  make  laws,  or  give  advice  only,  in  case  where  it  h:is 
no  direct  gospel  on  the  subject?    Answer. — It  gives  advice  only. 

Y'.  M.  1866.  Page  1-3. — The  deferred  business  of  last  Annual 
Meeting  being  the  first  business  in  order  before  the  council,  the  commit 
tee  appointed  at  that  meeting  to  devise  some  plan  for  holding  our  Annu.^ll 
Meetings  which  will  be  more  satisfactory  to  the  brotherhood,  was  called 
upon  for  its  report,  and  submitted  the  following  : 

INTRODlICrORY  REMARKS. 

The  authority  for  holding  General  Conference  Meetings  is  founded  on 
the  15th  ch.  of  the  Acts  of  the  Apostles,  and  a  strict  compliance  with 
the  example  therein  is  advisable.  By  reference  to  said  scripture,  we 
learn  that  the  question  in  dispute,  and  upon  which  the  disciples  differed, 
was  not  referred  to  a  general  council  until  all  efforts  had  failed  to  settle 
it  in  the  church  in  which  it  originated.  The  following  language  occurs 
in  the  chapter  above  referred  to  :  "  When  therefore  Paul  and  Barnabas, 
had  no  small  dissension  and  disputation  with  them,  they  determined  tha? 
Paul  and  Barnabas,  and  certain  others  of  them,  should  go  up  to  Jerusa- 
lem unto  the  apostles  and  elders  about  the  (juestion."  Here  seems  to 
be  authority  to  send  questions  upon  which  the  brethren  differ  in  their 
judgments  to  a  General  Council,  and  that  the  bi.shops  ought  to  go,  and 
also  to  have  certain  others  with  them.  It  is  further  said  :  "  And  beint; 
brought  on  their  way  by  the  church,  they  passed  through  Phocuice  and 


196 


YEARLY  MEETIXa. 


Samaria,  declaring  the  conversion  of  the  Gentiles  :  and  they  caused  great 
joy  unto  all  the  brethren."  Here  we  see  that  those  who  were  sent  were 
bronght  on  their  way  by  the  church.  So  should  we  do.  That  is,  help 
such  to  go  that  we  send.  It  is  said  further,  that  "  the  apostles  and  elders 
came  together  to  consider  this  matter."  Hence  we  see  that  the  Council 
Meeting  should  be  for  conference  only. 

The  Annual  Meeting. 
We  recommend  that  the  Annual  Council  be  formed  by  the  delegates 
sent  by  the  District  Meetings,  and  by  all  the  ordained  elders  present; 
that  the  Meeting  be  held  at  the  place  designated  by  the  Council  the  pre- 
ceding year,  to  commence  on  the  first  Tuesday  after  Whitsunday,  the 
previous  Lord's  day  (Whitsunday)  to  be  spent  as  it  has  hitherto  been 
by  the  brethren,  in  worship  at  such  places  in  the  vicinity  in  which  the 
meeting  is  to  be  held,  and  shall  be  desired,  and  as  may  be  judged  most 
profitable ;  that  there  be  no  public  meeting  for  worship  where  the  Coun- 
cil -Meeting  is  1  eld,  though  the  meeting  should  be  opened  with  devotional 
exercises,  and  the  reading  of  the  15th  ch.  of  Acts,  and  likewise  closed 
with  devotional  exercises  ;  that  the  Meeting  shall  be  held  alternately  in 
the  East  and  in  the  West. 

The  District  Meetings.     [See  above,  page  88  ] 

The  church  holding  the  meeting  shall  make  arrangements  to  receive 
and  entertain  all  the  brethren  and  sisters  privately.  There  shall  be  no 
boarding  tent  put  up  at  the  place  of  meeting  to  entertain  and  feed  a 
mixed  multitude  as  heretofore. 

All  churches  shall  have  the  privilege  to  call  on  the  General  Council 
Meeting  for  committees  to  investigate  grievances,  and  it  shall  be  its  duty 
to  appoint  such  committees  as  heretofore. 

The  Organiz.vtion  of  the  Annual  Meeting. 
The  bishops  and  elders  of  the  church  holding  the  Annual  Meeting, 
shall  select  frotn  among  the  bishops  present  the  standing  committee. 
Virginia,  Maryland,  Pennsylvania,  Ohio,  Indiana,  and  Illinois,  shall  each 
be  entitled  to  three,  if  present,  and  two,  if  present,  from  each  of  the 
remaining  states  iu  which  churches  are  established ,  and  whenever  said 
states  shall  contain  tea  bishops  each,  they  also  shall  be  entitled  to  three. 
The  standing  committee  shall  choose  its  own  ofiicers,  and  these  shall  be 
a  luodciator,  two  clerks,  and  a  door  keeper.  It  shall  be  the  duty  of  the 
moderator  to  keep  order  among  the  members  of  the  committee,  and  also 
in  the  public  meeting.  He  shall  not  permit  two  brethren  to  speak  at 
the  same  time,  and  he  shall  decide  who  is  entitled  to  the  floor.  He  shall 
also  keep  the  speakers  to  the  question,  and  declare  the  query  passed, 


YEARLY  MEETING. 


197 


after  general  consent,  by  silence.  It  shall  be  the  duty  of  the  first  clerk 
to  keep  a  faithful  record  of  all  the  queries  and  answers,  and  prepare 
them  for  publication.  It  shall  be  the  duty  of  the  second  clerk  to  read 
distinctly  all  papers  as  often  as  requested.  It  shall  be  the  duty  of  the 
door  keeper  to  take  charge  of  the  room  in  which  the  committee  meet  for 
business,  and  shall  allow  no  intrusion  in  time  of  session. 

As  soon  as  the  standing  committee  has  been  named,  they  shall  retire 
to  a  private  room  for  organization,  aud  the  recepcion  of  the  queries  pre- 
sented by  the  delegates  from  the  District  Meetings  (or  churches),  after 
which  all  proper  queries  shall  be  read  by  the  General  Council  Meeting 
for  adoption  or  amendment,  and  sub-committees  be  dispensed  with. 

The  proceedings  of  the  Annual  Meetings  shall  be  published,  and  it 
is  earnestly  recommended  that  all  the  overseers  of  churches,  whether 
ordained  or  not,  have  them  faithfully  read  and  observed  in  their  re- 
spective charges.  And  if  it  be  represented  to  the  Annual  Meeting,  that 
this  recommendation  is  disregarded,  it  shall  be  the  duty  of  the  standing 
committee  to  appoint  faithful  brethren,  whose  duty  it  shall  be  to  visit 
said  churches,  and  see  that  the  Minutes  are  properly  read  and  observed, 
and  to  set  in  order  things  that  are  lacking.  The  above  is  unanimously 
recommended  to  the  Annual  Meeting  by  the  Committee. 

Signed  by  the  Committee.  D.  P.  Sayler,  Henry  Koontz,  of  Md., 
Benj.  Moomaw,  of  Va;  David  Derick,  of  Tennessee  ;  John  H.  Umstad; 
John  Wise,  of  Pa.;  H.  D.  Davy,  James  Quinter,  John  Hershey,  of  Ohio ; 
Jacob  Miller,  Hiel  Hamilton,  of  Indiana;  Christian  Long,  John  Bow. 
man,  of  Illinois;  David  Brower,  of  Iowa. 

(Three  members  of  the  committee  not  being  present,  John  Bowman, 
Henry  Koontz,  and  James  Quinter  were  appointed  to  fill  their  places.) 

This  report  being  read  before  the  General  Council,  was  adopted  by  the 
following  resolution  : 

Resolved,  That  we  try  the  committee's  report  for  at  least  a  sufficient 
length  of  time  to  give  it  a  fair  trial. 

[Yearly  Meeting.— The  first  people  we  know  that  assembled  themselves 
together  annually,  and  calling  it  "  Yearly  Meeting,"  were  the  Friends  or  Quak- 
ers. In  their  history  we  find  the  following  account  of  its  origin  :  "  In  the  be- 
ginning of  this  year  (1CG6),  the  members  of  this  Society  held  a  general  Yeablv 
Meetinq  at  London,  wliich  since  that  lime  hath  been  used  to  be  held  there  an- 
nually, in  the  week  called  Whitsun-week,  because  at  th;it  time  of  the  year  it  is 
commonly  best  traveling,  &c.  Several  are  deputed  from  all  places  to  this  meet- 
ing, and  what  concerns  the  church  in  general  is  there  treated  on." — Sewell'.s 
History  of  the  Rise,  Increase  and  Progress  of  the  Christian  People  called  Qualcen, 
&c.    Vol.  2,  page  168. 

What  Dr.  Thomas  Clarkson  says  in  his  "  Portrait  of  Quakerism"  about  the 
Yearly  Meeting :  "  As  deputies  were  chosen  by  each  monthly  meeting  to  rep- 
resent it  in  the  quarterly  meeting,  so  the  quarterly  meetings  chose  deputies  to 


1»8 


YEARLY  MEETING. 


represent  thera  in  tli9  j-eavly  meeting  These  deputies  are  commissioned  to  be 
the  bearers  of  certain  documents — wliich  contain  (in  part)  answers  in  -writing 
to  a  number  of  the  queries  (following)  : 

''  T.  Ai-e  meetings  for  worship  and  discipline  kept  up,  and  do  Friends  attend 
tliem  duly,  and  at  the  time  appointed;  and  do  they  avoid  all  unbecoming  be- 
liavior  therein  ? 

"II.  Is  there  among  you  any  growtli  in  the  triit'i ;  and  hath  any  convince- 
ment  appeared  since  last  year  '.' 

"  III.  Are  Friends  preserved  in  love  towards  each  other;  if  differences  arise, 
is  due  care  taken  to  speedily  end  them  ;  and  are  Friends  carelul  to  avoid  and 
discourage  tale-bearing  and  detraction? 

"  IV.  Do  Friends  endeavor,  by  example  and  precept,  to  train  up  their  children, 
servants,  and  those  under  their  care,  in  a  religious  I'fe  and  conversation,  con- 
sistent with  our  Christian  profession,  in  the  frequent  reading  of  the  Holy  Scrip- 
tures, and  in  plainness  of  speech,  behavior  and  apparel  ? 

"V.  Are  Friends  just  in  their  dealings,  and  punctual  in  fulfilling  their  en- 
gagements ;  and  are  they  annually  advised  carefully  to  inspect  the  state  of  their 
affairs  once  in  the  year? 

"VI.  Are  Friends  careful  to  avoid  all  vain  sports  and  places  of  diversion, 
gaming,  all  unnecessary  frequenting  of  taverns  and  other  public  houses,  excess 
in  drinking,  and  other  intemperance? 

"VII.  Do  Friends  bear  a  faithful  and  Christian  testimony  against  receiving 
iind  paying  tithes,  priests'  demands,  and  those  called  church-rates? 

"  VIII.  Are  Friends  faithful  in  our  testimony  against  beai  ing  arms,  and  be- 
ing in  any  manner  concerned  in  the -militia,  in  privateers,  letters  of  marque,  or 
aimed  vesst-ls,  or  dealing  in  prize-goods? 

"IX.  Are  Friends  clear  of  defrauding  the  King  of  his  customs,  duties  and 
excise,  or  of  using  or  dealing  in  goods  suspected  to  be  run  ? 

"  X.  Are  the  necessities  of  the  poor  among  you  properly  inspected  and  re- 
lieved ;  and  is  good  care  taken  of  the  education  of  their  offspring? 

"XI.  Have  any  meetings  been  settled,  discoulinued,  or  united,  since  last 
year  ? 

"XII.  Are  there  any  Friends  prisoners  for  our  testimonies;  and  if  any  one 
has  died  a  prisoner,  or  been  discharged,  since  last  y«ar,  when  and  how  ? 

"XIII.  Is  early  care  taken  to  admonish  such  as  appear  inclinable  to  marry 
in  a  manner  contrary  to  the  rules  of  our  Society;  and  to  deal  with  sucU  as  per- 
sist in  refusing  to  take  counsel  ? 

"  XIV.  Have  you  two  or  more  faithful  Friends,  appointed  by  the  monthly 
meeting,  as  overseers  in  each  particular  meeting;  are  the  rubs  respecting  re- 
.novals  duly  observed  ;  and  is  due  care  taken,  when  any  thing  appears  amiss 
that  the  rules  of  our  discipline  be  timely  and  impartially  put  in  practice? 

"  XV.  Do  you  keep  a  record  of  the  prosecutions  and  sufferings  of  your  mem- 
bers ;  is  due  care  taken  to  register  all  marriages,  births,  and  burials;  are  the 
titles  of  your  meeting-houses,  burial-grounds,  &c.  duly  preserved  and  recorded  ; 
and  are  all  legacies  and  donations  properly  secured  and  recorded,  and  duly 
applied  ?" 

These  questions,  properly  modified,  might  serve  as  a  guide  also  to  our  local 
cliurch  meetings,  as  well  as  to  our  district  and  yearly  meetings,  inasmuch 
we  are  opt  to  forget  and  overlook  our  duties,  or  at  least  some  of  them.  The 


YEARLY  MEETING. 


199 


answers  to  these  questions  would  undoubtedly  give  a  practical  view  of  the  con- 
dition of  the  church.    But  let  the  said  author  speak: 

"These  answers  are  made  up  from  the  answers  received  by  the  several  quar- 
terly meetings  from  the  respective  monthly  meetings.  The  deputies  are  gen- 
erally four  in  -number  for  each  quarterly  meeting — to  exercise  the  power  of  dep- 
uties, judges  and  legislators  in  turn,  and  to  investigate  and  settle  the  affairs  of 
the  Society  for  the  preceding  year." 

"Among  the  subjects  introduced  at  this  meeting  may  be  that  of  any  new 
regulations  for  the  government  of  the  Society.  The  Quakers  are  not  so  blindly 
attached  to  antiquity,  as  to  keep  to  customs  merely  because  they  are  of  ancient 
date.  But  they  are  ready,  on  conviction,  to  change,  alter  and  improve.  Such 
regulations  or  alterations  may  be,  and  sometimes  are  proposed  by  individuals, 
except  in  cases  of  removals  and  settlements,  when  it  is  expected  that  they 
should  come  through  the  medium  of  one  of  the  quarterly  meetings." 

"  I  may  mention  here  two  circumstances,  that  are  worthy  of  notice  on  these 
occasions." 

"It  may  be  observed  that  whether  such  business  as  that  which  I  have  just 
detailed,  or  any  of  any  otber  sort,  comes  before  the  yearly  meeting  at  large,  it 
is  decided,  not  by  the  influence  of  numbers  fas  by  a  vote),  but  by  the  weigiit  of 
leligious  character.  With  the  brethren  the  weight  of  the  express  word  of  God 
or  religious  principle  founded  in  the  gospel,  will  decide  questions.  As  most 
subjects  afford  cause  for  a  didcrence  of  opinion,  so  individuals  at  this  meeting 
arc  found  taking  their  different  sides  of  the  argument  as  they  believe  it  right. 
Those,  however,  who  are  in  opposition  to  any  measure,  if  they  perceive  by  the 
turn  the  debate  takes,  either  that  they  are  going  against  the  general  will,  or 
that  thev  are  opposing  the  sentiments  of  menilicis  of  high  moral  reputation  in 
the  Society,  give  way.  Hut  in  whatever  way  the  qutsticn  before  them  is  settled, 
no  division  is  ever  called  for.  No  countitig  of  a  imbers  (votes)  is  allowed.  No 
protest  is  suffered  to  be  entered.  In  such  a  case  there  can  be  no  ostensible  leader 
of  any  party  :  no  ostensible  m:nority  or  majority.  The  Quakers  are  of  opinion 
that  such  things,  if  allowed,  would  be  inconsistent  with  their  profession.  They 
would  lead,  also,  to  bruils  and  divisions,  and  ultimately  to  the  detriment  of  the 
Society.  Kvery  nu-asure,  therefore,  is  settled  by  those  who  arc  (iresent  at  thir; 
meeting  in  the  way  1  have  irentioned,  in  brotherly  love,  aud,  as  the  niime  of  the 
.Society  signifies,  as  Friends." 

"  The  other  reinaikable  circumstance  is,  that  there  is  no  ostensible  president 
or  head  (Christ  i-i  supposed  by  the  Quakers  to  bo  the  head,  under  whose  guid- 
ance all  their  deliberatimis  ought  to  take  place,)  of  this  great  assembly,  nor  any 
ostensible  president  or  head,  of  any  of  its  comtniltees;  and  yet  the  business  of 
the  Society  is  conducted  in  as  orderly  a  manner  ;is  it  is  possible  to  be  ainonu^ 
any  body  of  men,  where  the  niimber  is  so  great,  "  See  CLAitKso.N"s  Portraiture  of 
QaaJr^rism.    Vol.  1.     Pages  1G2,  1G4,  167-1?:;. 

.\nother  remarkable  circumstance  about  the  Yearly  Meetings  of  the  Friends, 
which  the  above  named  author  did  not  notice,  is  this  :  that  the  way  and  manner 
of  holding  their  Yearly  Meeting  is  essentially  the  same  as  it  was  two  hundred 
years  ;igo.  There  was  no  material  change  or  alteration  in  conducting  said  meet- 
ings from  A.  D.  16GG,  to  thi^  A.  D.  18Gij.  The  reason  of  this  seems  to  be:  First,, 
these  people  acted  from  the  outset  from  and  upon  correct  principles;  and, 
secondly,  there  must  Ikivc  been  among  them  from  the  first,  men  of  business  who 


200 


YEARLY  MEETING. 


understood  the  forms,  proprieties  and  amenities  in  conducting  public  business, 
and  who  also  were  able  to  give  a  reason  for  every  step  they  took;  and  the  mem- 
bers generally  were  thus  enabled  to  understand  and  acquiesce  in  it,  and  go 
along  contentedly. 

If  one  would  say,  What  is  all  this  about  the  Quaker  Yearly  Meeting  to  us, 
we  would  answer;  Just  as  the  great  prophet  Moses  could  learn  something  of 
his  father-in-law,  Exod.  18  :  14-24. — and  as  Christ  taught  the  lawyer  a  lesson 
from  the  example  of  the  Samaritan,  Luke  10:33-37,  telling  him,  "Go  and 
do  thou  likewise; — even  so,  we  might  learn  something  from  these  people,  and 
follow  their  example,  in  whatever  they  followed  Christ  and  his  gospel,  aud 
tried  to  do  right. 

Having  been  asked  what  plan  we  considered  best  to  follow  in  conducting 
Yearly  Meetings,  we  will  in  humility  repeat  what  we  said  to  the  committee  a 
year  ago  in  substance  when  on  the  subject :  "  Finding  that  the  committee,  as 
all  the  brethren  from  the  earliest  period  of  their  history  in  this  country,  were 
inclined  to  follow  the  example  of  the  apostles  in  their  first  general  council  at 
Jerusalem  (see  Acts  15),  in  the  conduct  of  our  Yearly  Jleetiugs,  with  which  we 
were  most  cordially  agreed,  we  merely  suggested,  that  by  observing  as  strictly 
as  possible  that  illustrious  example  and  the  principles  inculcated  by  the  gospel, 
such  as  1,  Simplicity;  2,  Libeiity;  3,  Ouder  ;  4,  Slbordination  of  our  reason 
TO  THE  woED  OF  GoD  in  its  letter  and  spirit  in  all  matters  of  diflerence;  5,  a 
DUE  REGARD  to  the  coaclusions  of  former  Yearly  Meetings  ;  6,  a  sincere  love 
OF  THE  BRETHREN  consistcut  with  the  love  of  God,  and  Truth  and  Righteous- 
ness ;  T,  A  COKSTAKT  AIM  FOR,  UNION  in  the  body  of  Christ,  the  church,  &c., 
kc; — that  these  items  would  suflBce  without  any  lengthy  plan,  or  many  par- 
ticular rules  and  regulations,  which  would  only  lend  to  curtail  the  liberty  with 
which  the  committee  that  conducted  the  meeting,  and  the  church  that  reciived 
the  meeting,  ought  to  act.] 


YOUTH,  DISCIFLTNE  OF.  See  above,  DlsdpUnc  of  Children,  page 
8G. 


T  "NT  D  E  X  . 


Acknowledgment,  1 

AdmitHng  Strangers  3 

Admitting  Ministers,   4 

Admitting  Testimony,  4 

Adultery,  Matt.  10  :  9,   5 

Advancing  in  the  Ministry,  7 

Alms  Collecting,    8 

Annual  Meeting  <■  9 

Anointinsr  the  Sick,  16 

Anxious  Bench,  10 

Appeal  to  Yearly  Jleeling,   19 

Ardent  Spirits,  making,  selling  and 

bi;ying  of  -0 

Assigning  Property,  2.i 

Attest,  taking  the  2:; 

Authority  of  a  Bi.^hop,  2;') 

Avoidance  2") 

l>:iilsbip  for  Criminals,  3-> 

Bad  —  Baptism,  3(1 

Baptism  cf  the  Holy  Ghost,  4- 

Beards,  42 

Bishop  or  Elder,  44 

Bonds  or  Notes,  buying  and  selling,  4G 

Borrowing  from  Banks,  47 

Breaking  of  Bread,  47 

Brewery,  47 

Butchering  .,  47 

Camp  Meetings,  4- 

Carpets,   4K 

Carriages,   4S 

Certificates  of  Membership  4« 

Choice  nnd  Installation  of  Ministers,  49 

Church  Council,  60 

Churches  too  large,  51 

Class  Meetings  52 

Collecting  Alms,  5;; 

Colonization  Society,  5:] 

Colored  Persons   5:. 

Communing  with  other  denomina- 
tions, 53 

Communion,  54 

Complaint   55 

Conformity  to  the  Avorld,  So 

Congregational,   58 

Council  of  the  Church   59 

Covering  of  the  Head,   60 

Deacons,  their  office  and  duty,  60 

Dealing  with  Members,  67 

Debts,  getting  involved  in  68 


Devil,  his  personality,  and  Angels,  69 


Difference  in  Doctrine,  71 

Difficulties  in  Churches  71 

Discipline  of  Children,  86 

Discipline  of  the  Church,  87 

Distilleries,  87 

District  Meetings,   87 

Divisions,  *.  89 

Divorce,  89 

Doctrines,  strange,  &c  90 

Duties,  general  90 

Electioneering  and  Elections,  Politi- 
cal,   100 

Elections  in  Church.,  lOl 

Emancipation  of  Slaves,  101 

Erroneous  Doct.  ines,  104 

Excluding  Members,  104 

Excommunication,  106 

Executorship,   106 

Far  West  Brethren,  106 

Fashionable  Garments,  100 

Fast  Days,  113  ' 

Fea-ting  at  Funerals   113 

Feet-washing,   113 

Form  of  affirmation  115 

Form  of  words  in  Baptism  115 

Form  of  words  in  solemnizing  Mar- 
riage 115 

Free  Masonry,  115 

Funerals,  117 

Orain  Selling  to  Distillers,  118 

Hiring  Slaves,  ....118 

Hoops  in  Fen'ale  garments,   118 

Housekeeping  in  Churches,  119 

Infares,   119 

Installation  of  Ministers,  119 

Interest  taking  for  Money,  120 

Intoxicating  Drinks,  122 

Inviting  Ministers,  122 

Jewelry  for  Members  to  wear,  122 

Judging  ha'^shly,  122 

Juries,  serving  on,  122 

Keeping  the  Lord's  day,  123 

Kiss,  the  Holy  124 

Know  Nothings  125 

Lamb's  Meat  at  Lord's  Supper,  125 

Languages,  different  at  Meetings,...  126 
Law,  taking  the  benefit  of  I  26 


Law,  using  it  against  debtors,.  ...  127 


l«r  flu|«m,  aSfr  ted)  Ijeiligen 
5:<f}ament  fd)riftli(t)  I^interlnffen. 

in  cmcrn  ©efprad)  j^.vifc^cn 

^atct   nni  ^o^n, 

b  u  r  d) 
ne6f} 


fccantivortet  »on  bem  2(utor 

<inem  SOJitberufcncn       bcm  gro^cn  2(6enbma^>!. 
93e<i!eitet 

ttlit  ciner  ncucn  lUbcrfefeung  in^  (5ng(ifc()c^ 
(Columbian  a,  0» 

I  8  6  0. 


A  SHORT  AND  PLAIN  VIEW 

OF  THE  OUTWARD,  YET  SACRED 

RIGHTS  AND  ORDINANCES 

OF  THE 

HOUSE  OF  COD, 

AS    COMMANDED  BY  THE  TRUE  STEWARD  JESUS  CHRIST, 
AND  LEFT  ON  RECORD  IN  HIS  LAST  WILL  AND  TESTAMENT. 

ARRANGED 
IN  A  CONVERSATION  BETWEEN  A 

FATHER  AND  SON 

IN  QUESTIONS  AND  ANSWERS. 
ALSO 

GROUND  SEARCHIIQ 

QUESTIONS 

ANSWERED  BY  THE  AUTHOR 

ALEXANDER  MACK. 

A  NEW  ENGLISH  TRANSLATION  ACCOMPANIED  WITH  THE 
ORIGINAL  GERMAN, 


MEMOIR  OP  THE  AUTHOR&c.fc. 
COLUMBIANA, 
1860. 


^  «  ^  ti  U  &  t  «J  SI  !t  <^ 

D  c  r  g  c  cj  c  ini?  a  r  t  i  g  c  n 
5(  u  &   a  b  c. 

S^if  @i1)riftcn  ron  ?((fr>inbfr  ?iJuicf  beni 
Sfcltern,  ml&it  ,;ni.ir  nid)t  vid  wmi^n  als 
150  S'lljre  nit  fintif  wir  abcr  nun  in  ciner 
neucii  ?(u{iivibc  iHirlci^en,  ftnb  poii  Mei(ien« 
fcem  ^Berrl),  in  fo  feni  bie  3BaI)ii)cit  fon 
felibeni  t^ebicgcnm  &i\)aU  iff,  bcr  burcbs 
?(Iter  nid)t  berabiieff  |t  )vkt,  fiMifcern 
JiKljr  fcfrb.irev  ivirb,  al?  fie  Im  jeteni  n,ub; 
foliKnbcni  ©efiblcibt  il)re  .ffraft  iinb  irobl- 
tl)ati(]e  ^JBiffungnt  b(\vt\f,t.  lleber,^ciu]b 
tiif,  tie  ©iiinffdfee  unb  ®efinnimi\on;  wic 
fic  in  gfcicnirditi^iem  CBerF  unfrfannt  unb 
crflnit,  unb  ten  ben  5^rubern  u0crl).uipt 
fln^^enonnuen  unb  g^dibt  mrtny  svenn  ftc 
<i(!,4emein  befannt  unb  l)crrftbcnb  luurbcn, 
bic  ilBcIt  t)ie(  miUr,  bi\Jir  unb  fldirflicber 
inad)cn  fcnntcn,  n(5  fic  nun  i)!,  fd)cint<6 
fel)r  irunf*nif'iPfrtb  ,^u  fn;n,  il;nen  bie 
\ve\t(\ii  Oeffcntlii!}fcit  ju  iicDen. 

'ICifbcrum— ba  bie  ^Prcffe  beg  ©ofpel; 
SSifitorg  rtuj'fdilifgliib  (jfrcibmct \\1  ber^^ubs 
ticiUion  fekber  2Gaf^,  unb  ba  ton  3cit  ^u 
,n^it  ?(pp[icaticn  ricm.idn  wurbe  an  bie 
.f;crau?i]c&ci-  fuv  b.i?  'IBcrf,  bag  jcijt  roijbcr 
bem  ^uLdifuai  ti.M\]cIe,u  ivirb,  nbcr  fdion 
feir  Snbien  nid^r  uicbr  j^u  ba6en  roar, — 
fo  fin^en  roir  nn  ouf  erftattuac}  be-S  ojfen; 
Inii'cn  9]ian^ie[5  ju  bcntVn.  SnbciJcn  cr? 
IjC&cn  fid)  ln■l•fd^ic^cn^  fdnvicriac  ^-rai^en, 
bie  jicmlidK  ^cit  unb  Ucbcrlfijunii  orfoffcci-? 
ten,  uin  cinem  i)erjnri^!id)en  .2d)!uf,  ju 
foniiiien. 

Unfcf  .(■-•aupt^weci  star,  biefc?  cinf.uiv 
3euiinif„  bap  unfer  9.^.ru^or^f^;r  bic  ^Babrs 
I  l}cit  abtcgtc,  n'ie  fic  in  ^linfro  ill,  fotielcn 
unfcrer  9Jiirnicnfd^cn,  fonbcrlid)  in  bicfem 
I'aube  erreid)bar  .^u  inad)cn,  al'J  wir  nio<\lij 
d^er  ^IBcifc  fcnntcn,  fonbcrlicb  fcldien,  bii* 
Sflecientlicb  niit  unfcrn  Q3riibern  in  '^mil): 
rung  fcnimcn.     3nbem  nnr  b.i5  i8ud} 


leifERf  ISEMENT 

OF  THIS 

Present  Edition. 

The  writings  of  Alexander  31ack, 
sen.  though  not.  much  less  than  a  centu- 
ry and  a  half  old,  which  we  here  pre- 
sent in  a  new  eclitio^,  are  of  an  abiding- 
value,  inasmuch  truth  is  nf  such  intrin- 
sic worth,  which  is  not  depreciated  by 
age,  but  is  becoming  rather  more  pre- 
cious as  it  may  prove  through  every 
successive  generation  its  efficacy  and 
beneficial  tendency.  Persuaded  that 
the  principles  and  sentiments,  as  avow- 
ed and  explained  in  the  present  work, 
and  as  adopted  and  practized  by  the 
Brethren  generally,  should  they  become 
known  and  prevalent,  would  make  the 
world  much  wiser,  better,  and  happier, 
than  what  it  is,  it  seems  very  desirabls 
to  give  them  the  utmost  publicity. 


Again — the  Press  of  the  Gospel- 
Vi.sitor  being  exclu,sively  devo.ed  fjr 
publicatieus  of  that  character,  and  fre- 
quent applications  having  been  made  to 
the  Editors  for  copies  of  the  work, 
which  is  now  presented  again  to  the 
public,  but  had  been  out  of  print  for 
years, — we  began  to  think  of  supplying 
the  apparent  want.  However  various 
difficult  questions  arose,  which  required 
considerable  tiiue  and  reflection  in  or- 
der to  come  to  a  satisfactory  conclu- 
sion. 

Our  main  object  was,  to  bring  this 
simple  testimony  of  our  brother  to  the 
truth  as  it  is  in  Jesus,  within  the  reach 
of  as  many  of  our  fellowmen,  espe- 
cially in  this  country,  as  we  possibly 
could,  chieily  those  that  come  in  con- 
tact occasionally  with  our  brethren, 
Bv  reprinting  the  book  in  only  one 


6 


ADVERTISEMFNT. 


roifbcr  brn(ften   nur  in  eincv  l1efcn^ern 

6Mud)  ab.\cfd)nitten  ^jea^eferif  u'eMie  bicfe 
Spra^be  nicht  lefen  unt  Cifrftcbcn  fonnten. 
3^n^e^rfeit$  fcuni)  •iScroffentlidiuHii  tc? 


[larticukr  language,  all  those  would  be- 
cut  off  from  its  perusal,  who  could  not 
read  and  undersfaml  that  l^inguivge. 
Un  the  otlier  hand  by  publishing  the 
work  in  tl.ose  two  languages,  cliiffly 
prevailing  in  our  fiateraify  and  in  this 


jiiijlid)  in  unfercr  Q.M■^^^af*>lft  unb  in  j  country,  we  felt  satisfied  to  make  it  ac- 
biefon  ?anbe  l)enfibenb  [in'br  fitbUcn  ivir  cesfiblc  to  all,  or  nearly  so.  •  Encour- 
6cfricbiv;t  ej>  fiir  *^llle  ob?r  bfin.ibe  fo  ,^us  aged  in  this  p'an  by  the  popularity,  of 
gdn^ilidi  ,ui  niiUben.  5(uKifiiiunti'rt  tlie  Ginni;in — EDglihh  New  Ttstun.tnts, 
biefcm  '^Un  burd)  bie  ''Vepul.n'itat  bcr  and  of  souie  (  tlier  books  pahiislied  late- 
beutfd;icncj(ij\ben  '5:e(t''nteiit'>  unb  ciiiii\er  ly  on  the  s^ime  pljn,  wo  finally  decided 
<Jnba-cr  ^^lidicr  feit  fur^cin  nuf  ijleidicni  to  adopt  the  present  form,  and  we  hope, 
■^Mui  puOIicivtf  cntfd)iebcn  niir  unP  enb;  ihatit  will  fiud  favor  with  all  the 
lidv  bie  <(Ciiena'arriiV  'j^-onn  an^uncbnim  ;  fricuds  or  the  book, 
unb  uMr  bcffen,  b.if,  fie  nud)  iBeif.ilI  fins 
ben  n'crbe  boi  nllen  '^•reunben  bes  'J^u  b5, 

9?L\b  (Sine?.  niir  b.i^u  f.inien,  bie  One  thing  more.  When  we  caiae  to 
friibere  encjlifbe  Ue6erft'feunc(,  ,^cbrucft  ^^''"I'n^ '"'^  former  eng!i.-ih  trans- 
■iPbil.ibelpbia  1810,  n!fo  por  fiinfVi^  '^^''"'1  published  Philadelphia  1810, 
ren  etitnip  nnber  iinterfiidien,  fo  f.mben  consequently  fifty  years  ago,  we  found 
wir  nctbiiv  urn  bcm  Cn-rf  QieredniiU'eit  '''''' j''^'''''*^  ^"'"^  ^''^"^ 

TOibcrfibrcn  ju  laffon,  cine  ivin^^e  m'ue  lies 
^erfeeim^  .^u  ni.nben,  n'eKbc  jiiorti  fo 
n^ortlid)  111?  nioi-jlid)  o,cin.-id)t  unirbe  burd) 
^8d^reibcr  biefc?,  unb  b>inn  burd)  fdnen 
cnrdifdicii  9JJitar&fiter  iiberfelien  unb  in 
gute?  S-n^^Iifd)  iibertmc\en  >r,irb,  fobaf;  feis 
nc  ?3iubi.' cH'fp.irr  ifurbe,  urn  unfern  Q^iuj 
bcr,  cb  cr  >vcbl  fd)on  hincie  febt  ift,  fo  rcrs 
frdnMid)  rcbeii  ju  laffen  ju  2l(len,  fo  wl 
filp  nu\]tid\ 

yiun  mo(^e  bcr.f;crr  biefea  ^S>erf  fciinfii 
ju  fcincr  ei^^cnen  i'erberrlidnini^,  ^ur  (Jrs 
baiiuni^  fcincr  (i^ciiieinbc,  nub  ^iini  J^cil 
23ieler  t!;curcu  Scelcn. 

^.  5?. 

@efd;ricben  im  2(ui;iiil  18G0. 


we  w>ul  I  have  to  niak'^  an  entirely  new 
tr;ms!..tion,  which  wa.-)  first  made  as 
literal  iis  poFsible  by  the  writer  of  this, 
and  then  revised  by  his  englrsh  cola- 
fa  uvr  to  mike  good  Eiig!i.sh  so  that  we 
spared  no  pains,  to  make  our  brother,, 
being  dead  long  ago.  speak  yet  as  intel- 
ligibly to  all  as  possible. 


Now  may  the  Lord  bte?s  this  work  to 
his  own  glory,  to  the  hnildiug  up  of 
'lis  church,  and  the  salvatioti  of  many 
souls. 

H.  K. 

Written  August,  1800. 


MEMOIR 
of 

ALEXANDER    MAC  K,  SEN 

Altlicnigh  there  may  be  some  persons 
found  l,hat  have  thought  that  Luther 
and  his  coitfijutors  completed  the  great 
woik  of  giving  to  the  world  a  pure  foruj 
of  Christianity,  th's  was  by  no  means 
the  case  witii  all  those  who  lived  at 
the  time  <>f  the  great  reformation,  or 
in  the  times  which  immediately  suc- 
ceeded that  memorable  event.  The 
spi'it  of  inquiry  had  been  awakened. 
The  liberty  of  thought  and  the  liberty 
of  speech  had  been  asserted.  And 
there  were  those  who  by  their  investi- 
gations of  the  oracies  of  divine  Truth, 
ascirtained  that,  whatever  good  work 
the  previous  reformers  had  done  to  re. 
deem  the  world  from  error,  and  to  re 
store  to  it  a  purer  form  of  Christianity, 
still  ail  error  had  not  been  detected, 
nor  all  truth  discovered;  and  they 
were  resolved  to'  make  the  Christian 
tabernacle  after  the  patteru  showed 
them  on  the  mount — not  on  Mount 
Sinai,  but  on  Mount  Zion,  according  to 
the  pattern  taught  and  exemplified  in 
the  doctrines  and  lives  of  Christ  and 
his  apostles. 

Of  (his  number  was  the  faithful  little 
band  of  eight  persons,  a  number  be- 
tween which  and  that  wtiich  peopled 
the  world  after  the  deluge,  a  striking^ 
coiacidence  is  observable.    And  one  of  \ 


Don 

( c  v  a  n  t>  c  r  ^D?  a  cf;  a(tcrn. 

Obfd^on  (?)  i'eufc  ^h}(bin  l).i('en  iinb 

tl)er  unb  feine  aiiitiKbiilfen  tas  (^rof,e 
■IGerf  t>^^!lcll^etcn  ^er  -ii-elt  eine  ncrciniiite 
Tform  tc?  (Sl)rijinnl)um5  far,^utlellen,  \c> 
tiofcy  feine£iivei}5  bn-  ^-all  bci  alien 
benen  tw  jur  tfv  9>'cf;cu  9uforniatioiv 
obcr  i,u  tm  o^^it-n  unuiitrfUnu  tarn,ut> 
UbUn,  mU[)t  aiif  ticKO  bciifrtnhfcii]e  Sts 
fiiVrifj  folcitcn.  ©eifr  b^r  ;^oriMniii3 

wax  crannbt.  S)ie  ^•roil)cit  bcj  (iJeb.iiis 
fen>3  iinb  tic  ^-rcibcit  bcr  ^icbe  ivar  bit 
IjiUiprct  ivorben.  Iinb  es  tvib  fcMie/  bic 
burib  il)ie  llnterfuchuniifii  bcr  Uifii'.ibcn 
gcttlidici-  \r*?iil)rl)cit  lilxr^eiuit  irurben,  bafe 
wao  iminer  (ijuti'y  nn  beni  -Bcrf  Dor  i'Ovi<^ 
(\(n  Dufonn.iteivn  wavt  iiiii  eine  riiincre 
^^•onn  bc&  Sln'i|lcntl)uinfi  irieb^r  h.'r^ufrcU 
Un,  bcn«C(()  niiht  aiUv  Jrrtbum  cntbi-cftr 
nod)  alk  -3Lsil)rl)cit  an?  2i*t  c\{\tdH  ivor* 
ben  fet;;  unb  biefe  n\mn  cntfdifcffenf  baj 
(brilllidK  .f;eilii)tl)iini  ju  bauon  natb  bem 
^Jiufrer/  ba?  i()nen  ly^ticst  nunben  aiif  bem 
33erijc— nidx  auf  bem  ^-iVriK  €inai,  fon? 
bern  auf  bem  Q3er^  n'ouf  nacb  bem  Q>ors 
[bdo  ber  Sebrc  unb  bem  ^Seifpiel  ^\)x\\ii 
unb  feincr  "Kpoilel. 

2>on  biet'cr  Sab!  it»ar  bie  treiie;  fleinc 
>2diaar  rcn  9libt  vSeden,  fine  Babd  bet-ett 
auffafU'nbeC'  Snfamnicnrvi'ffon  nn't  bei'ji'ni* 
I  c\<nr  wiUbc  bie  ^Belt  na  b  ber  eunbflutb 
j  wieber  berolferte,  benietfenjivertl)  ift. — 


8 


MEMOIR  OF  ALEXANDER  MACK,  SEN, 


those  eight  persons,  and  one,  too,  who 
was  prominent  among  them,  was  Alex- 
ander Mack  sen.,  the  subject  of  the  fol- 
lowing memoir. 

It  is  said  of  Abel,  that  though  he  is 
dead,  he  yet  speakcth.  And  how  does 
he  speak?  One  way  in  which  he 
speaks,  is  by  his  life  recorded  upon  the 
iniperi.'^hable  p;igcs  of  the  Bible.  And 
the  church  of  Christ  has  on  her  calen- 
dar a  list  of  instructive  names.  Not  on- 
ly are  the  lives  of  her  divine  Founder 
and  his  apostles,  and  her  early  martyrs 
replete  with  instructive  lessons,  but 
she  has  also  had  ia  different  ages,  and 
in  different  -countries,  .  distinguished 
members  and  devoted  friends,  whose 
memories  arc  cherisjied  and  honored  by 
those  who  live  long  after  them.  And 
what  member  of  the  Christian  family 
does  not  love  (o  think  of  those  of  his 
brethren  who  have  blessed  the  world 
by  their  example  and  influence,  and  to 
whom  r.s  the  chosen  of  the  Lord,  wc 
feel  ourselves  indebted  ftir  the  precious 
legacy  of  diviue  truth  which  they  have 
contended  for,  and  which  they  have 
suffered  for,  and  which  they  have 
handed  down  to  vts?  And  though 
they  arc  dead,  they  yet  speak,  and  the 
tongues  which  give  utterance  to  th? 
wisdom  of  tneir  experience,  their  les- 
sons and  their  admonitions,  and  the 
different  trails  of  character  by  which 
we  may  profit,  are  heard  through 
their  biographies. 

Such  considerations  have  led  the 
writer  of  the  following  Memoir  to  give 
a  short  notice  of  tiie  life  of  Alexander 
Mack,  sen.,  thinking  that  many  of  our'non  '?lter<inter  93iacf,  teiii  nltcrn  }ju  gcOcn/ 
brethren  will  be  pleased  to  leaa-n  all  j  intern  rtiir  bfnfeii/  ba&  C5  iMcien  luMi  un* 
they  possibly  can  of  one  who  took  such  j  fern  35i'ii?crn  rtnc|Cncl)iti  fei;n  ivirC  rtlle^ 
an  importane  part  in  the  organization  J 9Jioc;lid;e  von  Siiiem  iH'rnel)nienf  ter 
of  the  Christian  community  of  which  I  ein'en  fo  UMcbtigen  2(nrl}fil  nnhm  an  ter 
they  are  members.    We  regret  much  |  i^iitiin^  ter  d}ri|}lid}eii  ©efe(lfii)rtft,  fcii 


Unb  cine  von  ticfeit  nd)t  (geelenf  uwb 
jwar  eine  Ijevporrii(\enfcc  unter  ihnen,  xvav 
^UUxnnin  9Juicf,  ter  nlterc,  ter  ©cgcns 
franb  fct^cnber  9^oti£-.en. 

heif,t  m\  baf,  irierrol)!  cr  c^cs 
fferOen  fei;.  er  nodj  rebe ;  unb  rule  rebet 
er? — (Sine  ®cifef  in  nielcbcr  er  rebet,  ifl 
e&,  bnf;  fein  I'eben  rtufi;e,^cid)nct  ♦fl  auf  ben 
iinpergdnglidien  ^^Inttern  ber  ^BiOel.  linb 
bie  ifirdie  Sljiifri  h'lt  in  il)rem  (Snlenbcr 
ein  iBcrjeidniif;  m\  lebrreidien  O^nnien. 
??i(l}t  niir  finb  bie  2eben?Iaufe  iljree  gottii* 
cl)en  i2 lifters  unb  feiner  ^fpofrel,  unb 
ter  crflcn  i)Jidrti;rer  t>cll  Delehrenber  Sees 
tionen,  fontern  bie  .S'ird)e  I;iit  aud)  in 
yerfibietenen  Hf't.ittern  unb  unterfdiieblis 
d^eii  I'lin'tcni  aufH^e^^cidinete  93iit4^1ietcr  u. 
ft'lbrraufepfcnite  ^-reunte  Q([)^btr  tereii 
I  "Jiubenfcu  nller  Ghren  u'ertl)  (\fl)a[tcit 
'ivirb  I'ou  foIdKHf  bie  lauc^e  nad)  il)nen  kbt 
ton.  Unb  weldies  @Iieb  ber  diriftlidieix 
■JV.niiilie  lioOr  nid)t  an  fchbe  feiner  93iit< 
Oniter  -^u  benfcn/  iveld^e  ber  'iffielt  burd> 
ibr  Grcnipel  unb  iliren  (£iiif!u&  jiini  (£e* 
^;ien  u'urtcn,  unb  iveKben  ah^  ten  2(uocr« 
iirnblten  te?  .f^errn  u'ir  mvj  i£diulbnec 
, fiil)Ien  fiir  bae  foftbare  3?ermddnni§ 
I(U''ttIidier  5i}iil)rl)eit,  um  uicldies  fie  <^tt 
fdmpff,  unt  fiir  uH'Kbee  fie  tielitten;  unb 
}iveUl)C5  fie  uuf-  l)intcrla'|Tcn  h'lt'ni?  Unb 
cbfihcii  fie  tott  fint,  fo  fcten  fie  nodi,  unb 
Jtie  oiin^fiif  U'elvbe  2(iifitriicf  cietten  bee 
jH^ficdjeit  ihrer  Sifal)runt),  il;fer  Unter« 
jnieifunoien  uiiD  Sfnuibnuniien,  unb  bie 
iH'rfdiictenen  Ciliav.uf  rcr,^uye,  von  ircldien 
u^ir  9?u|en  fibopfon  iiu\ien,  werten  vtVf 
noiiinien  turd)  il)i-e  Sebcnf-tefdn-cibungen. 

!Deri-;leid'en  55etraditun((en  baOen  ten 
igd)feiiu'r  foh^enber  I^enfunirtiiifeiten  b(t 
t.rp{\en,  ein?  fui'se  3?efd)re'[ninti  te?  2<b(n^ 


MEMOIR  OF  ALEXANDER  xMACK,  SEN. 


9 


that  we  do  not  possess  materials  for  aj 
more  complete  Memoir.  We  went  to 
considerable  trouble  and  expense  to 
obtain  materials  for  the  memoir,  but 
■we  obtained  but  few.  There  were  no 
doubt  incidents  in  his  life,  which  it 
would  have  been  both  interesting  and 
profitable  to  know  ;  but  at  this  distance 
of  time  after  his  death  they  cannot  be 
collected.  We  must  therefore  be  sat- 
isfied with  the  very  few  materials  we 
possess.  Br.  Abraham  Cassel  of  Mont- 
gomery Co.  Pa.  furnished  us  with  the 
documents  containing  the  principal 
fasts  upon  which  the  memoir  is  written. 


Alexander  Mack  sen.,  author  of  the 
following  work  was  born  in  1679,  in 
Sclireisheim,  in  the  Electoral  of  Pal- 
atia,  between  Manheim  and  Heidlebcrg, 
in  Grerma«y.  We  may,  in  our  want  of 
genealogical  knowledge,  take  some  con- 
solation from  the  sentiment,  that  what 
ever  regard  is  due  to  ancestry  in  form- 
ing' an  estimation  of  a  person  he  is  to 
.stand  or  fall  mainly  by  his  own  person- 
al charaeber,  and  not  by  that  cf  kis 
anccators. 

Although  we  know  but  little  of  his 
ancestors,  it  appears  he  descended 
from  a  very  respectable  and  wealthy 
family.  He  was  a  Presbyterian,  and 
educated  in  the  Calvinistic  faith.  Of 
his  literary  acquirements  we  know 
nothing  but  what  we  can  gather  from 
hia  writings;  and  from  these  it  does 
not  appear  that  he  had  a  classical  edu- 
cation. His  occuparion  was  that  of  a 
miller,  and  he  possessed  b  Tery  profit- 
able mill,  and  a  handsome  patrimony, 
and  several  vineyards  at  Schreisheim. 


em  \d)Vr  baf;  niir  nid)tii3?ateriakn  Oefifetn 
fur  cine  iiefirrnntit^crc  SeOene&efitreibun^ 
-3Bir  iranbteu  ni*t  3crinc;e  53iuf}e  unb 
llnFoileu  an,  um  93iateriafien  l;a()l^^ft }» 
ivcrben  ;  aOec  xt'n  fonnten  nur  mnh}i  tn 
InnOfin.  Olnie  Siffif'l  freii]nete  fid)  in 
fdnem  Seben  ^Jfandiegvvetd)??,  foaiol)(  intc* 
reiT.uit  al^  nud)  nu|Iid)  fci;n  rauvbef 
mnn  voir  e§  wuf,tcn  ;  nltcin  bie  Sntfcr* 
nwn<i  bcr  '^tii,  bie  felt  feinem  ^ob  rerflcf* 
fen  ifl,  miid)t  ein  93Jel}rere§  unerreid)6«rf 
unb  wit  iriiffen  uni  be^ivccieu  mit  bein 
^Genicjen  begnui^en,  wad  ivir  bnOcn. — 
53rubcr  ^(Oriiljrtm  Ginffel  rcn  9.1?cntaomerf 
SountOf  y.i.  eerfcriite  uiis  mit  ben  fJoti? 
^en  cnt!)altenb  bie  Iiauptfdd)Iid)ilen  %t)(*¥f 
luV/tn,  (luf  mld)t  ba^  'Jolgcnbe  gegriin* 
bet 

%  I'e  jr  a  n  b  c  r  93?  a  cf ,  ber  dltere  un5 
ber  2Berfnffer  beg  fotgetiien  ^(luptrccrB 
>rar  gcberen  in  1679  ju  (£d)rief,l)eim  Ik 
ber  ^'.)urs'^fa!jf  jn3ifd)en  5Jiaun^eim  un6 
ijeibelberg  in  S^cutfd)lanb.  ©ei  awferem 
ilJian^el  an  D?aduid}ten  beg  .^erfommeK^ 
fonnen  wit  un6  treilen  mit  bcm^ebanftn^ 
ba^  cOwcl)l  luir  ben  25orfal;ren  gcljorige 
9id}tuug  fd)iilbi(i  fmb,  in  bet  ^auptfw 
d)c  bii  ber  i'Burbi^unt)  cinee  9JJanHc6  cia 
3e3lid)er  ^t\)t  obcr  fdllt  nad)  feinem  cige* 
fien  perfon!id}en  (Sljaracfter;  uab  nic^t 
na<i)  bcni  feiner  23orfa4;reii. 

ODfiton  rcir  nur  trtnrg  reiffen  »on  fc^* 
nen  55orfal;ren,  fo  fd}eint  cr  bod)  eon  cimt: 
fel)r  ad)tbaren  unb  »rof)(I;n6enben  ^-amitit 
abjuffammerr.  St  n?ar  bee  tieformfrtetr 
.S'ird)e  jugetljan;  unb  auftrjogen  im  (Safeia 
nifdjen  ®!au6en.  SSon  fciner  (2d)ul6iU 
bung  wiffen  wit  t»\i)t^,  di  roa§  wit  au$ 
feiaen  <gd)riften  jK  fd)tie§en  tjermogenr 
rcoraug  erfjeflet;  ba§  «r  jirar  feine  gclel^rte 
(5rjiel)un3  ^noffen.  <2cine  ^eft^dftigung 
n>ar  bie  eineg  dMUiti,  unb  er  6efa|  eine 
U\)t  eintrdglidje  93ful;tff  nebfl  eincm  fd)k 
nen  rdteiUi^tn  Crbgut  unb  cerfc^iebent 
CEBdngdrten  in  <5djHi<^^cm. 


10 


MEMOIR  OF  ALEXANDER  MACK,  SEN. 


In  1700  1)6  was  man  led  to  Anna]  JJin  1700  tjereMiitte  er  ficb  mit  ?{nn.l 
Margaretha  Klingin,  a  native  of  the  5B(arcViretI)a  i?iiiuvn/  (leOi'atiij  nii5  tcilt 
same  place  that  he  was,  and  about  his  niiniliiiicn  Ottt  unb  f.rH'  tikifbcn  ?([tcr8 
age.  As  the  fruits  ef  their  union,  j  mit  il)m.  Sri'i-!  te  ticfi-r  ^Serbintung 
there  were  born  unto  them  five  children,  i  uuibcn  \\)\\(n  gcborcn  fi'inf  ivinber,  bret 
three fous  and  two  daughters.  Their  £ol)ne  unb  ,v.vei  ^Oitter.  lS\)Vt  ^lamttl 
nauies  were  as  foHows  :  John  Vulen- '  nnireii  »vic  foliU :  3"M)n  2>alentiii,  3cl)«ns 
tine,  John  or  Johannes,  Alexander,  nefv  unb  ^dff.uiber ;  6l)rif}ina  unb  ?(nna 
Christina,  and  Anna  Maria.  The  -?0?arirt.  2?ie  5ocl:t(r  ffar&en  bcile  jung. 
daughters  both  died  young  There  is|(S5  iR  nod)  iinmer  eine  grcf,c  5?,uhFoms 
a  liirge  number  of  hi-i  descendants  still  menfd)aft  »Jon  feinen  (2et)iicn  iicrl)iUiticnf 
living  and  in  n)enibership  with  the 'unb  in  ©cmcinrLhafr  iliit  ber  '^^rubcrs 
Christian  couiniunity  wtiich  their  wor-  'fdwftf  ju  bfien  3?iltun;^  unb  S^fgrt'inbung 
Ihv  ancestor  di  '  much  as  an  humble  ;il)r  iviirbiiitr  QPorf.il>r  fo  -SwUi  tl;iU  (llS 
instrunient  in  fl,(<  iiiinds  of  God  to  or- 'fin  beniiitl)ii^c5  Weif,^eufj  in  bcr  S^awt) 
5;anize  and  c,st.■.bli^ll.  l.lder  Fox  of  ©oltf?.  J'lT  5leltC|Te  'J- c  jr  ron  bcr 
the  Philadelphia  church  is  a  descend-  <}.MtiI>ibfIpl)iaj®cim'inbe  if}  ein  'J^ad'fcnw 
ant  of  his;  elder  Jacob  i\Iack  of  Fay- '  nic  vcn  il)ni ;  ber  ^Celtefte  3  n  c  0  t>  a  (£ 
ette  Co  ,  Pa  is  a  descendant;  the  Mel-  iion  ^^-ai^ette  So.  ''^.Vi.  ijl-  et'fuf.ifls  ein  2(6* 
sinjjer  fiiiniK  in  Bedford  Co.  Pa.  of  ■jvhich  f ouniilinii ;  hit  X;  o  1  fi  n  e  r s  ^Mniilie  in 
there  are  several  worthy  uiii!i^.tcrs,  is  <i^cbfc'.b  So.  *1)a.  fon  irckl}cr  rerfd)icbenc 
also  a  de,-ceudaBt  of  bis;  Etid  ^  vei ul  nifabiiie  ^cljrer  finb,  iTrtiimit  (•\h.'ii!;er  SPcis 
of  Lis  descendants  are  tneiubers  of  tiie  fe  ^^f^n  ih'M  ab ;  unb,.  vcifdpicbcne  fciner 
Jonuthau's  creek  church  in  Perry  Co.  i  f^ad^fommen  ftnb  ©[ffbfr  bcr  3'onrttI>in§ 
Chio,  as  elsewhere.  grcef  ©enieiabf,  f(rv\)  go.  iOi^io  unb 

fonflwo. 

Becoming  dissatisfied  with  the  reli-  ^^^^  ^^H^'^f^  e\)i\m,  in  rvchtem 
gious  system  in  whicli  he  had  been  a»^^}dmd)t  njorben  war,  ihni  nidjt 
brought  up,  and  being  anxious  to  ascer-  j '"^ ®»-'iii'Sie  tb'^t,  unb  er  bnnUvr  t'ffiin  « 
lain  the  mind  of  the  Lord  as  revealt-d  ,  "'^''f  "'">*^"  ^f?f>T"  ff'?'** 

in  the  scrip  ures,  to  this  source  was|f*^'"'  '^''^ <ieiJff''iit>irer  iR  in  bcr  €d)riff, 
his  attention  directed  in  searching  for ;  '^'"rbe  feine  Stufmcrffrtiitfcit  nuf  biefe 
the  old  paths.  He  b  came  convinced  ^-uclle  flcknft,  um  fid)  nad)  ben  dten 
ly  his  reading  of  the  scriptures    ,hat  ^^^^il^"  ^"  f'fl'^'^'flf"-  "'"f&C  ubitf 

an  immersion  in  .water  was  the  New-  i^H^  ^"'"'^  ^f'"  55orfd)en  in  tcr  €d)rift, 
Testament  baptism,  and  a  believer  tbe  ''"^  eint.ind)un9  in  OO.iffer  bie  neu* 
only  proper  sul.ject  for  the  ordinance,  tfft'imcntlid;?  5.utfe  fet>  unb  bnf,  nur  ein 

and  that  the  doc-rines  and  practices  |®^-'f'^:"^  ^".^''5  ""f^^  ^""^^'tS,^" 
J  .         ,  ,  len>ptanc)fn ;  unb  bng  bie  i'cljren  unb  Ue« 

defended  ID  the  .ollowing  work  are  such: i„  fo(|;cnbem  2Bcrf  cers 
as  believers  should  receive  and  obey.  tbcibii\t  finb,  t>cn  ber  %it  fn)cn,  weldje 
Accordingly,  he  and  his  wife  and  six  ©hiubiiU  rtniunclimcn  unb  ju  bcoOad)teit 
others,  in  the  year  1708,  were  immersed  f''^-  bcftrcben  [clltcn.  ^mc^maf,  \vmt( 
.       .  ,  ,  ^  j  'ci  unb  fein  5Bci(i  unb  fcdip  ^(nbcre  im 

3n   the  river  Aeder,   ana  covenanted  ,  3^^,^^  ^,,3  ^        Mcber  a^tauft, 

together  to  walk  in   all   the  command 


zaaiDts  and  ordiaances  of  the  Lord. 


unb  fcitianbcn  fid}  mitcinanbcr  ju  njanbclii 
in  nllcn  ©cDotcu  unb   ^a^w^iw  b«§ 


MEMOIR  OF  ALEXANDER  MACK,  SEN. 


11 


AUliongh   considerable     liberty  ofj 
cODScicDCu  was  at  first  p;ranted    to  per  . 
sons  at  Sciivrartzenau  to  those  who  had 
resorted  there,  to  enjoy    the  liberty  of 
practicing  whatever  they    tl'oui^ht  the 
•Scriptures  required,  yet  this  liberty  did, 
notciintinue    long.    The   saaie  t^piritj 
Tpliich  actuated  the  great    red   draiinn  i 
■with  seven  heads  and  tea  horns,  tluit^ 
stood  ready  to  devour   the   man  child  i 
wliieli  the    woman    clothed    with  the 
sun  w^is  to  bring  forth,  Rev.  12  :  1 — 6,  j 
manifested  itselfat  Kchwartzenau  to  de 
vour  tbe  itifant  co«iuiunity   which  the 
truth  had  cunceived  and  brought  forth 
But  God  protected  it,   all  hough  tliere 
was  much  to   be   endured   and  sacii 
fieed  by   the   faitiiful.    And  Alexan- 
der Mack  sen  had  a  large  share  of  per 
secution  to  endure.    But  he    was  pre 
pared  hy  the  grace  of  God  for  the  cmer 
ge»cy.    The  trutii  was    more  precious 
to  hiui  than  any  tiling  eli=e,    and  while 
he  would  buy  it  at  any  price,  he  would 
sell  it  at  no  price. 


ATtl50ugh  ho  was  rich,  yet  out  of 
love  to  his  bretliren  he  became  po'>r, 
like  his  blaster  before  hipn  The  cruel 
hand  of  persecution  frequently  arnstud 
the  bretSren  and  shut  them  up  in 
pri.^on.  By  paying  the  money  which 
the  laws  required  as  fines,  the.y  had  u 
temporary  releasement.  By  pacing 
these  Goes,  bis  handsome  patrimony, 
fine  vineyards,  and  profitable  mill,  wire 
all  taken  from  him.  He  with  his 
trethren  sought  refuge  in  different 
places  from  persecution,  but  could  find 
none.  A  sad  state  of  things,  this,  and 
painful  to  reflect  upon.  With  all  the 
Christian  profession  of  the  times,  this 
community,  with  its  non  resistant  prin- 
ciples, with  its  self-denying  doctrines, 


5?reil)cit  ten  ?euteii  >£(Inx'ar6fn>iu  cies 
irnbrt  lvl^r^en  war,  niinicntlicb  fclih«n 
Me  fid)  <btn  htf,rr>u\m  t.Vim  b.U# 
tfn  urn  t)i<  ^-rfi'ocit  jju  genie^ni,  iibm 
n(le6  nniP  nacb  iliifiti  ©ftent'fn  bic 
eclnift  forbfrtef  fo  ivdhrte  biefe  (^-reibeit 
bO'b  nid't  I.ini^e.  ITirfelOe  &ti\\,  itehber 
ti-n  iFofjcn  rotbm  Tr.uten  nntridv  Uv 
fii'Oen  .f;aiiptiT  unb  ,id)n  jpernor  b.itter 
unb  Ofreit  ft-mb  b,i?  nuinnliihe  i\inb 
freiJeii/  iveltben  b.i?  irH'iti  ytfbnrcn  fofltef 
tvFkibft  mit  bci  €ennf,  Offfnb.  12,  1 — 
6.  offmb.utc  fiib  niuli  in  '£fhu\irfei-n.iUf 
iiin  b.is  ncui^liorne  ©niifinkin  jiu  t>n'* 
fihlintifUf  n^fUI'fj  bi<  'J^.ibrbeit  cmpf.m? 
(\<n  iinb  bcrrcrjiolir.iibf  bittte.  ^llbiti 
(Aiort  bffcl  u^u  <?,  ot'lM'on  ren  ben 

®l.ui(v(\fn  erbulbit  iinb  4iufi\ecpfi'rt  iver* 
ben  miifite.  OJ.imentlid)  b.itte  ber  (iltere 
?(Ier.inber  W.icf  einen  (^ro&en  *?(ntbeil  an 
ber  •^?erfo!(lun:^  jii  erbiilben.  Tie  C*3nabe 
®otte?  b.ute  ibn  aber  rerbereiret  fiir  j-  beS 
'lorfoiintiiiif,.  Tie  'llsibrbcit  ivar  ibm 
fctfliiber  ill?  irivnb  etix'.i?  foiitl',  uiit> 
u^nbreiib  er  fie  F.uifen  fiiibte  um  irs 
t^enb  etnen  I'irei?,  ivollte  cr  fie  ju  t'eiiu'in 
''l.^reife  perf.uifen. 

0(M"!^on  er  rei(b  >r.ir,  nnirbe  er  nu? 
I'iebe  jii  femen  '^i  tibern  arm,  tileicb  feiiieiu 
^JJeifter  per  ihni.  Tie  i\r,mf.iiiie  j>uit 
ber  '2>erfoIjiU"sl  ».tb"i  cfteis  bie  Q3ri!bec 
i-,ef,nivien,  unb  in-tlM^Iofe  fie  in  (Sefaiijinii;?. 
Tunb  Q.^e3.ib  iinii  von  (Sielb,  irebbcs  bie 
Obri^nfeit  .ilj  'ttr.ife  fcrberte,  fcnnten  fic 
eine  jeitireilii^e  'iS'freiunti  erl.ini^en,  Tiirc^ 
Q?e,^.iblunii  fcbber  >£tr.u'eu  ivurbc  ibm 
n.ub  unb  n.ub  fein  fdiiMieP  ^rbi^ur,  feine 
ClOeiiu^drten,  feine  einIrdl^lid•)e  SJhible,  alt 
(ee  entriffen.  gr  fu.bte  Sujiluibt  niit  fei* 
nen  Q^nibern  an  in'rfdyiebenen  Oiten  bee 
'I3erfe!i]uni5  ju  ciifi^eben,  tonnte  nber  fei* 
neu  finben.  9Jiit  allem  d)ri|lli(ben  "Be* 
fenntnif,  bamn(ii;er  3<it  fonnte  biefe  @e* 
nieinbe  iiiit  ibreii  tvebrlofen  ©runbfdfeen, 
mit  il;r(n  felbilrerUuijnenbcn  2el;reiv  uu& 


12 


MEMOIR  OF  ALEXAm)ER  MACK,  SEN". 


and  with  the  sole  object  in  view  of  glo- 
rifying God  in  bringing  forth  the  fruits 
of  obedience  to  his  commandments,  was 
not  tolerated  ! 

When  requisition  for  blood  is 
made,  woe  to  the  persecutor.  "Who- 
so shall  oft'end  one  of  these  little  ones 
which  believe  in  me,  it  were  better  for 
him  that  a  mill-stoae  were  hanged 
about  his  neck,  and  that  he  were 
drowned  in  the  depth  of  the  sea." 
"Saul,  Saul,  why  persecutcst  thou 
me  P"  - 

But  he  had  domestic  afflictions  to 
endure,  as  well  as  those  arising  from 
persecution.  Id  1720,  twenty  years 
after  they  were  united  in  the  bands  of 
matrimony,  and  twelve  years  after  they 
were  united  to  Christ  by  a  living  faith 
and  gospel  obedience,  his  companion 
was  taken  from  him  by  death.  She  is 
said  to  have  been  a  meek  Christian 
and  virtuous  wife.  She  found  in  death, 
what  she  and  her  husband  had  sought 
in  vain  for  on  earth,  a  eaim  retreat 
from  the  storm  of  persecution.  Within 
one  week  of  the  death  of  his  wife,  his 
oldest  daughter  then  about  six  years 
old,  also  died.  Itisssidthe  child  was 
uncommonly  fond  of  its  mother.  And 
out  of  regard  perhaps  to  the  fondness 
which  existed  between  the  mother  and 
child,  as  well  as  out  of  regard  to  the 
circumstances  of  persecution  under 
which  the  father  and  child  were  placed, 
the  Lord,  in  his  wisdom  and  goodness 
may  hove  taken  the  little  daughter 
to  the  quiet  home  of  the  mother  where 
it  could  enjoy  her  fond  caresses,  rather 
than  leave  it  where  it  must  endure  the 
hardships  and  troubles  of  persecution 
in  common  with  its  father.  Thus  in 
about  one  week,  in  addition  to  the  trou- 
bles consequent  upon  tho  great  perse- 
tfution  which  was  then  raging,  he  had 
to  bear  the  loss  of  a  kind  and  Christian 
wife,  and  a  ucar  little  daughter. 


mit  f^rer  ein,v'g<n  2[6fid^t,  ®ott  ju 
I}fa(id){n  burd)  .fperrorbriiiciunii  fccr  ^-rmi)* 
te  tifj  ©eborfams  o^(e^<n  feir.e  ©d'otCf  frine 
SuUitini]  finbfn  !  ^S^enn  einmal  tcr  grc? 
f,e  'X{ic\  fcer  9vfdKnfi1)aft  fommt,  roebe 
be j?i  iScrfijIiicr !  ^'S>ir  jfleinen  einen 
(irfifrt,  Die  an  itriil)  cilaiibcrif  bcni  rrore 
beffer,  ihm  dn  S)h(I)irrfm  an  ten  S^aU 
Q(ljdni}tt  nim'oe,  ittib  er  tn  fca?  9}?fer  ge* 
rrerfin  srz'irte."  "<cau\f  Saufr  rva^ 
yerfol^efr  tu  niiit?" 

VliUin  er  Ijntte  niid)  Ijau^Iic!)e  5:ru6fat 
jiu  crieiten  fowcljl  di^  fctite  ton  5Serfot« 
cjunci.  3n  1720,  ^n.ian5i9  3'il)rc  nad)  itja 
rer  5Serct;!ritiin(V  iini>  jn>oIf  3al)re  nad)9 
tan  fie  fid)  Q.\)viiio  rerl'oOt  flatten  r»  ci# 
nem  le&eufcicien  ©lauDen  unb  e»ani\«l:s 
fd)m  @el}crfam,  nnirbe  feine  @efdt)rtia 
vcn  iljm  i^enominen  turcb  ten  ?ob.  S§ 
mirS  von  ibr  gcfai^f,  ba§  fie  eine  fanftmiis 
tl^rge  Jitntjfri"  unt  tugenbfinie  ®attirt 
ivar.  eie  f.inb  iiii  '5obe,  rras  fie  unb  i\)t 
i)3?i7nn  fcrgeMid)  auf  (?rbcn  gefudit  liatten> 
einen  frilten  SiuI^eiMt  t?cr  bent  gfurm  Cer 
'Scrfriguui].  3nni'rl)aI6  ciner  ®cd)e  rem 
AOtf  feine?  ®eitief,  fiarb  aud)  fein  nltc# 
fied  5Sd)tfr{ein,  bamal§  un^efa^r  6 
re  aft.  SJian  fagt  fcas  iTinb  IjaSe  fei»c 
9Jiuttcr  unc^emein  jdrtlid)  (^[kbt,  iimb 
iiicfleid}t  i]efd)a!)  cS  urn  ber  D^cijiuni^  sjiHcw 
bie  ^uMfd}en  SJiutter  unb  Svinb  '^[a&  Ijat* 
te,  foirol;l  alo  au§  9\iicffid}t  auf  ten 
Stanb  ber  'Sevfolgusg,  unter  iveUtem  23a# 
ter  u.  £inb  fid)  Oefanben,  baf,  ber  err 
in  feiner  2Bei!?beit  ii.  ©ute  in  fcie  xu^'to^t 
X;eimatb  ber  9Jiiitter  rerfe&te,  wo  fit 
,^ditlid}e  Siebfofunjjen  genief,en  Fonnt«> 
fiatt  ba  liifivn,  wo  «5  bie  SJfubfelij}* 
feiten  unfe  ajebrnn^nifff  ber  QJerfoIgun^j 
in  @e:>ieinfd}aft  mit  it^rem  2$ater  (eiben 
magte.  <gc  Ijattc  iinfev  53rubcr  in  einer 
IBodie,  jufdfeliil)  ju  ben  5eiben,  bie  bie 
grcfjC  QScrfoI^img  i»eriirfad)te,  ireldjc  bas 
mn(5  »vut!;ete,  ben  2?erluil  eines  liebenbenr 
ti)iifilid)en  ®<ibe^,  unb  einer  lieDen  flei; 
nen  ^ocI,irer  ju  ertragin. 


MEMOIR  OP  ALEX. 


ANEDR  MACK,  SEN. 


13 


After  seeking  unsuoce?sfuIly  for  a 
retreat  from  persecution  in  hia  native 
country,  he  with  his  three  sons,  and  a 
number  of  his  bretliren,  emigrated  to 
America  in  1729,  and  settled  as  a  poor 
man — poor  in  this  world's  goods,  but 
rieb  in  faith,  on  a  small  lot  of  ground 
jaear  Germantown  in  the  vicinity  of 
Philadelphia.  Here  he  found  rest 
from  persecution,  and  assisted  Peter 
Baker  in  ministering  in  the  word  to 
the  church  at  Germantown. 

He,  however,  did  not  live  long  to  en- 
joy the  quietude  of  a  home  under  the 
mild  government  of  Pennsylvania.  In 
1735,  six  years  after  he  came  to  Amer- 
ica, he  closed  his  labors  on  earth.  He 
was  buried  in  the  Brethren's  public 
burying  ground  in  Germantown,  and 
the  following  brief  inscription  in  the 
German  language,  marks  the  place : 
"Here  rest  the  remains  of  A.  M.  born 
1679,  and  died  1735,  aged  5G  years." 


His  christian  character  appears  to 
have  been  that  of  a  primitive  follower 
of  Christ.  Humility,  zeal,  self  denial, 
and  charity  wore  conspicuous  among  the 
graces  that  adorned  his  character.  The 
high  estimation  in  which  he  was  held 
by  his  brethren,  is  seen  in  the  circum- 
stance that  he  was  chosen  by  them  to 
be  their  minister.  He  was  the  first 
minister  in  the  little  Christian  commu- 
nity organized  at  Schwartzenau  in  1708, 
and  labored  zealously  and  succes.'^fully 
to  enlarge  the  borders  of  their  Zion. 
Of  his  private  character  as  a  christian 
father  we  may  infer  favorably  from  the 
circumstance  that  all  his  sons  became 
pious  and  were  united  to  the  church 
before  they  had  completed  their  sev- 
enteenth year.  And  what  seems  some- 
what remarkable,  they  all  made  a  pub- 


5RacI)^fm  er  erfoIc\(c§  eincn  Q^criiiiniiS^ 
Ort  in  fcincin  QS.Uerhuite  cicfuitt  l)attCf 
wnnberte  er  itiit  fcinen  trci  <2cl)nen,  unt 
ciuer  ron  fdncn  33ruberii  nad)  'iimet 
rifa  au5  in  1729,  unb  fiebeltc  ftdi  al5  ein 
armcr  9J?ann  an — nrm  an  ©lUern  bicfer 
2BcU;  aba  rcid)  am  @Liu&cn,  auf  (inem 
flv-incu  @runbf?inf  umveit  (Sjcrmantown 
in  ber  9?adi&arfdiaft  von  '■^l)i(abc(pl)ia. 
j;ier  fiinb  «r  9iul)c  ron  ber  'iScrfoli^ung, 
unb  {}anb  bcin  5Bruber  c  t  e  r  33  ecf  e  r 
im  !rien|T-  be§  5Borte5  bii  nn  ber  ©cnidii* 
be  ju  ®eriiinntcnin. 

£r  Icbte  inbcjjen  nitl)t  Irtncjc,  um  bie 
DiulK  5U  geniefjen  einer  >fpcimatl>  untec 
ber  niitben  Diciiierung  ^))enng.  S'n  1735, 
fed)?i  3'il)i'f  ""I*  ff'«""  2(nfunft  in  ?lmcj 
rifa,  Oefdilof,  «r  fein  ®crf   ouf  Grben. 

nntrbc  Oeciraben  in  ber  ifiruber  53ecira&? 
nif,  in  ©cnnantoron,  unb  bie  ^oUym 
be  fur^e  3nf.l)rift  iit  bcutfi!}er  ig^prad)e 
bejeidinet  fein  &vab : 

"^ier  ruben  bie  ©cOeine  %.  93L  (ber 
yia'mi  i)!  nitl)t  vclli^  gei\ebcn,)  (\tbmn 
1679,  geftorben  1735,  feines  2lltci-5  50 

3.ii;i-e." 

Sein  dirifKidier  (iljaracter  fdieiiU  ber 
eine§  urfpri'inglid)en  DiadifohiffS  Sbrifti 
t(e>refen  fei;!i.  XenTUtb,  Sifer,  €.tib\it 
yerleuiinung  unb  Siebe  maren  bie  bervors 
ragenben  3i''B«'  bie  feinen  ICanbel  jierten. 
5rie  l)ol)e  ?(chtun3,  in  wetdKr  er  bci  feineu 
93riibern  flanb,  ifr  aaS  tern  Uniflanb  txn 
ftd)tlidi,  ba^  er  il)r  erjler  er\rdl)!<er  2el;rer 
)var,  unb  in  bicfeni  ?lnfcl)en  a(5  ber  erfrc 
unter  feinen  fpatevn  TOitarbeifern  blieb, 
unb  aud)  bei  (43ei)nern  niit  ciebiibrcnber 
2tditunt;  bcbanbelt  irurbe.  25on  1708  an 
arbeitcte  er  eifri;],  unermitbct  unb  erfotc,* 
reid)  an  ber  ©raieiterunii  ber  ©ran^en  um 
fereg  Sionf'.  25cn  feinem  '^tiwn  (ibarac* 
ter  a(^  dnifrlidjer  2?atcr  burfen  mir  Cii'ins 
€diirifie  niadien  am  beni  llnijianb, 
baf,  allc  feine  v2obne  fid)  fiiibjeitii]  befebi'; 
ten  ju  cinem  fiottfeligen  Seben,  unb  eincc 
nad}  bv'm  anbevn  fidj  ber  ©emeinbe  an 


14 


MEMOIR  OF  ALEXANDER  MACKS,  EX. 


lie  cnnfessinn  of  religion  in  the  seven- 
teenth year  of  their  age. 

His  wrifinn-s  show  that  he    was  well, 
acquainted  with    the   Sciiptures,  an^l 
very  anxious  to  adhere  tn  the  form  of 
doctrine  cojtuined  tliercin. 

Such  are  tlie  brief  Memoirs  we  have 
cnlli'ctcd  of  Al(>xander  Mack,  sen.  j 
Aud  wbilfi  we  venerate  his  character, ! 
ni.iy  we  honor  the  system  of  faith  and 
piactiee  wliich  lie  and  his  coadjutors 
have  handed  d  nvu  to  us. 

J.  Q. 

August  18G0. 


^lt>^If^^ctff  (uvlihe?  etivae  fonterlidifj  ju 
ffi;n  filteint,  tag  fie  nde  in  tern  fiebcn* 
,^fbnten  ^J.i!)r  il)r<f5  ^dters  ein  effentlicbeS 
'■J^cfenntnip,  ter  f»ieliiiicn  ablt;i]ten/  n^oju  (tc 
ffin  bfrfoiiimliiber  (Jjebr.iudi  nocb  iiud>  ir« 
cjeiib  eiiu  uiuiftniliiliche  ?(iitoritiit  nctbigte.) 

€eiiie  €ibriften  fifivfiftii;  t.if,  er  ivolil 
yertr.iut  unir  iiiit  tfr  edirifr,  un6  t.ife  t$ 
il)iu  |"d)r  t.iruiTi  ju  tbun  \v<\v,  b<\  ter  D.uitt 
cntb.iltenen  ^-enii  ter  "Seliie  unperrucft  ju 

iTiep,  finb  Me  iveni^cn  9iail)riibten  tit 
wir  iief.uiiiiielt  b-'ben  ihmi  ".Uler.inter  Wacff 
fem  dlroni/  unt  ixnibrent  ivir  }eiiien  ^l).ir* 
.icrer  bo.biubten,  inoi^en  ivir  t.is  vgpilcni 
tee  ©I.iubens  iiiit  tiT  Hebun;!  in  (Jbreti 
b-ilteii,  t.i5  er  uiifc  feine  9Jiiti)fbii'f''n 
bintal.ijlen  l;.iben. 

3.  O.. 


CONTENTS. 


Titlcpagea       -            page       2 — 3 
Advertisement  of  this  present  edi- 
tion    -  5 
Memoir  of  Alexander  Mack,  sen.  7 
Contents         -          -       -  15 

First  Preface  (undoubtedly  by  the 

author )          -  17 

(Second)  Preface  or  introduction 
(written  nearly  40  years  after  the  au- 
thor's death  by  Lis  son.)       -  '^0 

A  CONVERSATION  BETWEEN  A 
FATHER  AND  SON. 

In  Questions  and  Answers  2t) 

Concerning  water  baptism      •  30 

AVhy  Christ  was  baptized  32 
What  he  t;iught  and  practized 

concerning  baptism     -  33 

Who  was  baptized  ?        -    '  34 

Concerning  infunt-baptism  35 

Importance  of  water-baptism  36 
Whether  the  command  goes  to 

all  believers               -  41 
How  shall  baptism  be  performed  44 

Of  the  Supper  of  the  Lord     -  49 

Who  is  to  observe  it  ?     -  50 

When  is  it  to  be  observed  51 

On  excouimuuication            -  58 

Types  of  the  Old  Testament  e4 
Teachings  of  the  Savior  and 

his  apostles     -          -  5G 

Of  dissensions  (or  schisms)     -  60 

Who  are  qualified  to  cxGrcise  the  I 

office  of  excommunication  62 


"A-itcIOlattcr  t  t  2— S 
•?(nfunbii)uni}  bcr  gfcicnivdrti^cn  2(u^s 

il.i6e  5 

(iltcrtt  7 

3"I)«'t         *         *         «  15 

StiTc  23crvcfce  (ofjne  SraciffJ  rem  %\xi 

rcr)      *       s         *      €cite  17 

(n>rciti')  ^orrcbc  obcr  (Sinlciriing  (i]e« 

fd)rii'Den  nal;e  an  40  ^^\)xi  riiul)  tii  ?(us 

tors  5ob  von  tcffcn  €LM;n)       s  20 

i  n  <B  cf  p  rr.  cl?  jiXM  f  cl?  cn  t>  a* 
t  c  r  u  n  &  B  0  b  n. 

%\\  Sraij  unb  ?(ntroort  29 

3n  Q?ftrcif  ber  5CMffor!,nife       s  30 

tiMiruin  (Sl)rif?u?  fitb  tnufcn  tie§  32 

2Ba§  cr  i>on  bcr  5aufc  Icbrte  u.  ii6tc  33 

.  2Bcr  getnuft  u'urbe         s  34 

QSon  ber  .^inbcrt.nife         *  35 

53on  ber253id)ti()fcit  ber  ^^iifJerMuf?  36 

®el}t  ber  5?efe!)I  nn  nlJe  ©lauOige  41 

iSie  foil  bic  5-uife  ijefitcljeu  ?  44 

OScn  bem  2{benbmal)!  be§  J;erni  40 

5Bcr  e»  f;alten  foil  ?      #      s  50 

QC.inn  c§  gelialten  roerben  foil?  51 

QSoii  ber  ?I6fonberunii        *      *  53 

aSerbilber  be^  atten  XeilamentS  54 

Sel;re  befi  X;eilrtube§  unb  f.  2(p.  5G 

~2?on  llneiniijFeiteii         *      *  GO 

"IBa^  fur  93tenfi!xn  raiirbwi  finb  bie 

Orbnung  bc0  33annee  ju  fiil;rcn?  G2 


16 


CONTENTS. 


Of  taking  oaths 

69 

69 

Of  examination 

70 

^Jon  bcr  '^riifung         *  # 

70 

Of  true  and  false  love            -  • 

74 

iBon  bcr  irnljren  unb  falfd)cn  Sie6e 

74 

Of  faith 

78 

Q3on  bcm  ©dniben         t  « 

78 

Of  the  external  and  internal  word 

83 

%m  ber  auf,ern  unb  innern  '2d)rift 

83 

Of  things  strangled  and  of  blood 

87 

2G;om  Srflicften  unb  yom  Q5(ut 

87 

Of  Matrimony 

89 

Son  bem  gf^eflanb         *  * 

89 

Of  Adultery 

93 

35on  bem  Sljebrud)         #  * 

93 

Of  Avoidance  (ban)  - 

94 

SBeijcn  bem  ^Jiann         *  * 

94 

Of  outward  worship  - 

96 

^Scm  dufjern  @ottc?bieniT-  « 

96 

Of  the  excuses  of  unbelievers 

97 

2?on  2(u6fKiulueH  ber  Uni^t.iubiijcia 

97 

Of  the  Reward  of  believers  - 

99 

ffion  25e(oI)nun9  ber  ©lau&icieu 

99 

Of  everlasting  torment          -  101 
A  paternal  advice                -  106 
Poetry.    Jesus,  a  Sin-extinguishing 

Savior           -          -  111 

2?oit  bcr  ewigen  dual         <  • 
(Sin  edterlidn-r  9iatf)  * 
2)cr  €uubentili.ienbe  3efu5 

101 
106 
111 

GROUND  SEARCHING  QUES- 

113 

TIONS  &c.  - 

113 

i 

Of  the  true  church  of  Christ  and  its 

continuance  (Quest.  1 — 10  115 

The  necessity  of  water-baptism 

(Qu.  11—15)  -  122 

Infant  Baptism  (Qu.  16—21  126 

On  the  ban  (excommunication) 

(Qu.  22—26)  -  129 

Whether  baptism  and  regeneration 
are  inseparably  connected 
(Ques.  27—31)       -  133 

Concerning  the  (then  so-called)  new 

church  (Qu.  32—39)  135 
Conclusion  -  -  139 

APPENDIX 

By  the  younger  Alexander  3Iack. 
Concerning  feet-washing     -  141 


23on  ber  W(il)ren  birdie  Clirifii  unb 

iljrer  "iyortbaucr  C^^-rncie  1 — 10) 
23en  ber  9?c>tl)nieubii]feit  ber  gaffer* 
taufe  (^J-raiie  11—15) 
2?on  ber  ^inbert.nife  (^^-r.  16-21) 
930111  «ann  ^-r.  22—26.)  * 
OO  X.iufe  unb  SDieberjV&urt  un^ers 
trennlid)  t*cr(niiibni  fei)  ?  {7sX.  27-31) 
2;n  (luf  bie  (b.imalei  focieuann: 

te)  neue  ©enieinbe  (';^-r.  32 — 39) 
€d)(u§raorte         #  * 


^  c  i  (  a  9  c 

l^on  bem  jihuiern  ?(lernnber  93i 
3ii  SPetreff  bc5  3-uf,amfd)en§ 


115 

122 

126 
129 

133 

135 
139 


acf. 
141 


First  Preface. 


©elicbter  i!efer, 

SBcilcB  ®ott  tin  allnmbthj^er,  nll^eirnls 
tigetf  ja  au\b  alien  llntjeljorf.iiiieii  jcfccrjeit 
tin  feljr  fibrocfliAer  @ott  i]cire|'en  if}/  bcf 
8en  Uui)ct)erf.im  ber  eriK'i  ^JJenf.hcn  iiti 
'rJJ.irntie?,  iint)  naAmats  ben  lIni^el)orfai!i 
feineS  ciijcnen  ffiolfcP  unter  bem  (Sefefe 
!)art  geflraft  I;at/  fo  baf;  uvinn  jem.mb  biiP 
©efefe  DJtofis  iiebrocl)en,  ber  inuf,t<  obne 
^iirnil;erjii]feit  nuf  jwciei:  ober  breier 
Scugen  9J?uabef  ileKKii.  l^'ifte 
©ottfeinem  25olf  burd)  feineit  ^fnea)t9J{o; 
fenim  otcn  i^ud)  (li.ipitel  4  fiU]cii  (affen  : 
^'Unb  nun  l)oi-e  ^S\xm[  bje  &ibm  iinb  iHeil); 
te  bie  id)  end}  (el)re,  t>Af,  i{)V  fie  tl)itn  foUet, 
fluf  b.if,  ilji-  (e6et  unb  Ijinein  foimntr  unb 
>as  I'anb  einnef)nu't,  b.ii  end)  ber  i;ieiT 
curer  2?dtet'  @ott  c\kbt ;  iil)r  fo(lt  nid)tl  b.is 
^  ttjuiif  ba6  id}  eud?  jjebietTf  unb  fclU  au4) 
«id)t§  bapon  tl;«n,  auf  baf,  iljr  beui.il)rcn 
moyet  tie  ®ebcte  bes  .rcrrn  eur<5  ©cttcfv 
bie  id)  eud;  i^ebietc." 


Xpicr  fiel)ft  man,  ivie  @ott  fo  ciferii  b<t 
fol)lcn,  baejeni^e  ,^u  l)a(ten,  n^as  er  bunb 
fcinen  ^'ncd)t  9JJefen  an  fein  IBolf  Ijat  res 
ben  laffen.  Co  fann  man  ijar  leid)t  glau^ 
ten:  S>af,  ®ott  rielmebr  nlle  baejenicie 
ganj  flercif,  wirb  geljalten  l^a&en  n  ollcn, 
m§  «r  in  ber  (e|ten  3«it  ^uul)  feincn 


Dear  Reader : 

Inasmuch  as  God  has  at  all 
times  been  an  omnipotent,  yea,  and  to  all 
tlic  disobedient  a  must  dreadful  God, 
who  punished  the  disobedience  of  the 
first  human  beings  in  Paradise,  and*  af- 
terward the  disobedience  of  his  own  peo- 
ple under  the  law  with  such  severity, 
I  hat  when  any  man  had  broken  the  law 
■  )f  Moses,  he  had  to  die  without  mercy 
on  the  testimony  of  two  or  three  wit- 
nesses ye^,  God  has  said  to  his  people 
hnjugh  his  servant  Moses,  Deut.  4  : 
I.  2,  "Now  therefore  hearken,  O  Israel, 
unto  tlie  statutes  and  unto  the  judgments 
which  I  tetch  you,  for  to  An  them,  that 
ye  may  live,  and  go  in  and  possess  the 
iand  wbich  the  Liord  God  of  your  filth, 
ers  giveth  you.  Ye  shall  not  add  un- 
to the  word  which  I  command  you, 
neither  shall  you  diminish  aught  from 
it,  that  ye  may  keep  the  commandments 
of  the  Lord  your  God  whicli  I  command 
you.'' 

lience  we  see  how  strictly  God  coiii- 
mauded  his  people  to  observe  the  laws 
which  he  hud  made  known  by  his  scr- 
.■ant  Moses.  So  we  may  very  readily 
believe,  that  God  will  be  still  more  strict 
;,o  have  observed  all  that  he  has  in  these 
latter  times  revealed  to  all  the  world  by 


18 


ixn  €cl)n  bcr  Qnn-^tn  SBelt  Ut  funb  unb 
cffontMr  matlKn  laffeiv  ncmlid) :  ?(lle  tie 
fid)  (Sl)ri)Ten  neniun,  follen  al5  5?inbcr  in 
ciiicm  .f;)aiifc  ivanbelii,  unb  bencn  (>U  bfv 
(',ute  .f;>ini?iMter  9io^c[  unb  ©efcfee  gfvictu'n, 
tie  fie  \vc\)l  unb  uH'if,litI)  balten  unb  in 
iicbt  nd)men  fctU-n,  unb  liat  ibnm  baOei 
cin  cuMjV?  iibitt  iH'rI)ei§en,  uMnn  fie  il;m 
in  .illcni  reerbeu  {\cl}orfain  fn;n,  foivol)l 
im  iflnncn  nlj  ii)i  (*;fof;cn^  wieivclil  in 
bcv  l'd)r  unb  Drbnuni)  be-j  .f;crrfi  ^I'f" 
;Vn-  nifht^  ^[ein  barf  anc',cfcl)en  wnt 
bfn/  UH'ilen  es  c^.ir  ein  f;rof,er  unb  nlfiies 
9Jionard)  unb  5\ouiii  (u'fol^lfn 
unb  georbnet  l>it. 

Mnb  baruni  wocien  ber  ©rofje  b«3  @es 
iHiUr?;  iiiuf;  autb  bie  QJ?affertauff  m\d)t 
iHMi  3efu  in  fcinem  !}iiinien  ju  tl)un  kfcl); 
ten  worbcnf  neb|l'  nllen  fcinen  anbcrn  @e* 
Ootcn,  ijro^  anijefd^en  ircrbcn.  QBie  nun 
^er  ©cbictcr  im  neuen  55unbe  iirof,  ifff  fo 
finb^inicl)  fcine  ®efc|tv  ?vfihte  unb  SBcrs 
I)ei|Tuniicn,  irelil)?  cr  baju  iiotf).in  l;atf  fel)r 
cirojiMicmlicf):  Sin  civiijes  ^JeOcn,  famnit 
alien  nnbern  @naben;@atcn  bes  j;eiligen 
©ciilej,  u'cld);  bie  OjlauOiijen  befifjen. 

liU'o  jvii-b  and)  cl}nfel)!tnu  bie  €.twif: 
an  ben  !Inciel}crfmKnf  >veld)e  c^u}cn  ba^ 
fiMniicIiiuiJ  ;j;Tii  (i'.irifri  ;]cl)ante(t  \)ab<n, 
grof,  unb  fel}r  erfdn-ocEIid)  fei)n.  Dcinn 
*Pau(u§  fprid;t  an  bie  '5;!)effaIonief  im  2. 
33rief  im  1.  Gap.  ba§  ber  Sof)n  @otte? 
fommen  nn'rbe  mit  Si'iii'viKammenf  ?vad)c 
ju  I'iben  an  benen  bie  fcinem  Si\incie[io 
unye!)orfani  (fMvcfen  finb.  S'l  ff'  ^t>irb  in 
ber  Offen(iaru«i)  '^oljanneg  Sap.  22,  25. 
IS.  19.  i^ejeUi^et :  jemanb  bwcn  tl)ut 
t?cn  ben  ®orten  biefes  S?i*u1)g  ber  25eiffas 
iiuniv  (ivoniit  fcnberlid)  bie  2el}re  ;jefu  m-rs 
faffet  vm  bem  u^erbe  @ott  abtl)un  fein 
Xljeil  ucm  iBudje  beo  iicOenf'.  Unb  nn-r 
ba5U  tl)un  un'irbe,  ju  bem  uuirte  ®ott  tbun 
bie  ^Magen,  tie  in  bicfem  '$iid>'  ciefd)ricbcn 
finb. 


bis  beloved  Son,  that  all  who  profess  to 
be  Christians,  may  live  together  as  chil- 
dren of  one  family.  And  to  them  the 
good  Father  of  the  house  has  given 
rules  and  laws,  which  they  are  to  ob- 
serve well  and  wisely,  and  has  promised 
them  at  the  same  time  eternal  life,  if 
they  will  obey  him  in  all  thing.^,  in  small 
mutters  as  well  as  in  great,  though 
nothing  at  all  should   be   deemed  as 

fiall  in  the  doctrine  and  ordinances  of 
c  Lord  Je;sus,  because  such  a  great 
and  all-powerful  Sovereign  and  King 
has  commanded  aifd  ordained  them. 

And  hence,  on  account  of  the  great- 
ness of  the  Sovereign,  water  baptism, 
which  has  been  commanded  by  Jesus 
to  be  performed  in  his  name,  together 
with  all  his  other  commandments,  are  to 
be  considered  great.  And  as  his  laws 
and  statutes  are  also  great,  so  likewise, 
are  the  promises  which  he  has  given, 
great,  namely,  life  everlasting,  with  all 
the  gracious  gifts  of  the  Holy  Spirit, 
which  believers  possess.  So  also  will 
the  punishment  of  the  disobedient,  who 
have  opposed  the  gospel  of  Jesus  Christ, 
certainly  be  great,  and  very  dreadful. 
For  Paul  says  to  the  Thessalonians,  2 
Ep.  1  :  7,  8.  that  "the  Lord  Jesus 
shall  be  revealed  from  heaven  with  his 
mighty  angels  in  flaming  fire,  taking 
vengeance  on  them  that  know  not  God, 
and  that  obey  not  the  gospel  of  our  Lord 
Jesus  Christ.  And,  it  is  declared  ia 
the  Revelation  of  John  22  :  18,  19, 
"If  any  man  shall  add  unto  these  thing.s, 
God  shall  add  unto  him  the  plagues  that 
are  written  in  this  book.  And  if  any 
man  shall  take  away  from  the  words  of 
the  book  of  this  prophecy,  (by  which 
the  doctrine  of  Jesus  is  especially  inclu- 
ded) God  shall  take  away  his  \nTt  out 
of  the  book  of  life  &c." 


FIRST  PREFACE. 


19 


?(lfo  haUn  w'w  au§  2ic6e  bem  gcnciijtcn 
<!cfer  m\Un  vox  bie  %uc^<n  jiellen  :  ^Dcii 
a?al;reit  itnb  retbtiiidfjiijen  ©cOimiuI)  bcwr 
2)in;ji'n,  uh'UIjc  S()riilii^  ben  £eiui(}c«  in 
feinc  .fMiK'Ijaltunc}  ju  tfjiiiT  bcfoljlcn  Ijat. 
aBie  auil)  cin  >vcuiii  ben  grcfen  9Jiif;[iraatb 
uniilifi-  uutci-  tern  gnnjcn  Sl;rijienl)-uifcn 
fin^enffcn;  nOOilbcn  )t)ollcn.  llnb  ivcllen 
bann  cineni  jeben  ju  feiner  '^)>riifun^ 
uOerlafjen.  Unb  biefco  uiirb  in  einnii  (3^ 
fprml)  jiuifd)tn  cincni  2>atct  iiub  »goI;n 
in  ^-nuj  unb  ?(ntniort  iiofijefrdlct  nu'ibcn, 
\v(U\)i  o.lo  t)it:ifes®efa!;iTcn  niit  cinanbev 
tvan  be  (n. 


We  Lave,  therefore,  felt  moved  by 
love,  to  present  to  the  consideration  of 
the  kind  reader,  the  true  ^and  lawful 
use  of  those  things,  which  Christ  has 
commanded  his  (disciples)  to  do  in  his 
house,  ajid  also  to  show  him  a  little  of 
the  great  abuse,  which  has  been  intro- 
duced among  the-  whole  multitude  of 
christian  professors,  leaving  it  to  the 
judgment  of  evary  one  to  decide  for  him- 
self. We  shall  give  our  v.'ork  the  form 
of  a  dialogue  between  a  father  and  son, 
who  are  supposed  to  be  traveling  to- 
gether as  companions  on  a  journey. 


^  0  r  r  c  b  c 

Db(C 


PREFACE 

OR 

Introduction. 


<Bciicic\tci*  ficbei*  Acfciv  wev 
biil,  &em  &icfc6  *tid?Icin  in 
tit  ^an&  Pommt : 

©leiilmMC  eg  inclc^  CH'itr.ii>'n  f.uin  ben 
recbten  einn  eines  $ructar[ciiie.  luuiliif) 
ju  f.i(Tcn;  UMnn  man  mit  uup.urbcyifihcin 
@i'mi'itl)c  in  reMiihcr  iiebi  511  tor  "IBaljr* 
!;eiff  tie  tarinncn  rcriomniente  3eui(niffe 
beheryi^er,  iinfc  niit  "Jtmufunii  ter  (\cttliitcn 
5Pariiil)oryi)feit  ncben  tie  S.'uijniffe  ber 
S(porrc[  unb'')>repl)cten  \)aU,  unb  nifo  mit 
beimUliiiV'ni  ©eifre  pvufet ;  alfo  iff  c5  nuf 
ber  iintcrn  €fite  fcl)r  fdinblicb,  ivann  man 
mit  THM'iirrbeil  cin^eaommen,  fid)  burrf) 
fin  un^^citiiiea  ridnerlidie^  2Befen  mnms 
fidni;\er  ^Itcifc  bal)in  reiffen  Inffit;  nl<5  wcf 
burdvfidi  ber  rcdHe  ?(bel  einep  cbrifrliiten 
«)iri;f<®'-'irri'5  iiieiihfam  ,^ufditief,et,  unb  mit 
>er  eblcn  IPciMieit  in  iljre  ifammer  o^djttr 
fea  bann  nidite*  als  iTiinfclbeit  unb  '2?eri 
«iiri'u«ii  auc>  bem  @runbc  mfnfd)lid)e^-  Sis 
genbeit  offentMr  n'irb ;  unb  perurfadH't  ei; 
ne  ivcfentlidie  9^.!d>tf  fo  baf,,  mv  barinnen 
ivanbeft;  ber  floret  fidv  ja  ^Stjrifruf  fdbii 
unb  ba5  3«.'U9"i6  eivigen  SBal^rljeit 
UMrb  bcm  9)i<nfdKn  jum  (gtein  bco  9(ns 
jtofjcnp  unb  jum  Jcle  ber  Sterijernif,. 

5l>er  nun  etwan  foldicr  ?Crt  u'nre,  bag 
er  burd)  cin  bifputicrfud)ti;]ef'  ^T-cfenf  nn 
tiefen  einfaltigen  unb  bod)  uioblijesjrunbe; 
ten  3Gal)rl)citen  fid)  '.vclltc  fudien  grcf,  ju 
mad>en,  ber  fei;  in  ri;rirrlid)cr  SieOe  geiiiar* 


Kind  and  dear  reader,  wlioever  tlion 
art,  into  vrhose  Land  this  little  book 
may  come  : 

Just  as  it  may  contribute  much  to 
apprehend  usefully  the  true  sense  of  a 
treatise,  when  a  person  is  considerin": 
.he  testimonies  contained  therein  with 
an  impa'tial  mind  and  with  a  sincere 
love  for  the  truth,  to  compare  them 
prayerfully  (invocating  divine  mercy) 
with  the  testimonies  of  the  apostles  and 
prophets  that,  he  may  examine  them  in 
an  humble  spirit; — so  it  is  on  the  other 
hand  very  hurtful,  when  one  prepossess- 
ed with  prejudice,  permits  himself  to  be 
carried  away  inconsiderately  by  a  pre- 
maturely judging  spirit;  as  by  so  doing 
the  truly  noble  spirit  of  investigation 
is  in  a  manner  locked  up,  and  real  wis- 
doHi  remains  hid,  aad  then  nothing  but 
darkness  and  confusion  are  revealed 
from  the  fountain  of  human  selfishness, 
and  these  cause  such  a  state  of  moral 
night,  that  he  who  walketh  in  it,  stum- 
bleth,  and  Christ  himself  and  the  (es^ 
tiraony  of  his  everlasting  truth  become 
to  such  a  man  a  stone  of  stumbling  and 
a  rock  of  oifence. 

Now,  if  there  should  be  any  one,  who 
prompted  by  a  passion  for  disputation 
and  a  spirit  of  contradiction  against 
those  simple^  yet  wcllfounded  truths 
(which  are  here  presented)  would  seek 


PUEFACE  OR  INTRODUCTION. 


21 


net/  unb  c?  fei)  il)mc  f)icrmit  auf  ba5  ' to  make  hiaaself  great,  we  would  in 
freuntlid)lle  ju  ©cniutf)  i|eful;rft,  baf;  er  christian  love  advise  him  to  have  a  prop- 
tcd)  rtU6  5J?it(eibcn  511  fid)  felOfl  fctdjcjer  regard  to  his  eternal  welfare,  and  to 
93iul}C  fpare,  unb  foldje  ?(rOdt  nid)t  i?orsj desist  from  his  present  course,  and  not 
nelmie/  baaiit  er  nid)t  eincn  Sfrcit  anfans  to  undertake  such  labor,  lest  he  mighfc 
<lCf  ben  cr  bod)  nidit  vernMc;  auPjiifnljrm/  j  enter  into  a  contest,  which  he  would 
bcnn  ot)  ibm  nud)  fein  9JJcnfdi  auf  (5rs  not  be  able  to  carry  out.  For  tiiough 
ben  n'iberfpred)cn  t!;atcr  fo  iriirbe  einem  1  no  man  on  earth  should  contradict  him,, 
foIAcn  fein  eiijen  ®ennffeii  5U  cineni  ftrensjhis  own  conscience-  would  become  to 
i^eh  Dvidtter  jvevbcn  5  biinn  bie  ®atrl)cit!  him  a  severe  judge,  for  truth  is  powor- 
ifr  lliirf  gcnugf  in  cines  jeben  9Jfenfd)en  ful  enough  in  every  man's  conscience  to 
©ewiffen  fid)  l)intdni^lid)  ju  in'rantircrten.  I  defend  itself  successfully.  But  he,  who 
5Cer  liter  in  ber^ljatein  unp.n'tl)et;ifd)er 
t^eneii^tcr  Sefer  ijr,  ober  feyn  rpilU  bem  f ons 


nen  nad^fctiienbe  3fil<»  bieneu  nn  jl.itt 
fine?  fretinblidien  ffiovberidn?. 

!)rtt  bem  guten  ®ctt  c\nobi<\(id)  woI)Is 
gcf.illenf  o,\iiA)  6ei  bem  (Siniinni^  in  biefes 


is,  or  who  will  be,  indeed,  an  impartial, 
candid  reader,  may  find  the  following 
sketch  of  the  revival  of  evangelical 
truth  to  serve  instead  of  a  more  for- 
mal introduction. 

It  pleased  the  gcoddod  in  his  mer- 
cy, early  in  the  beginning  of  this  (last) 


(jei^enwartige  Seculuni  cber  5>ilH'l)unbcrtf  century,  to  support  his  "grace,  that 
ffine  aden  SJienfdien  el■fd^iencne  beitf.ime  bringeth  salvation,  and  whieb  hath  ap- 


5nabe  burd)  mandie  ^ugs  uiab  Cruiecf;  1  peared  to  all 


by  many  a  voice 


uni\eji2tiirme  ju  untevfi-i'i&enf  unb  liat  ba« 
buvd)  eiele  '9J(cnfd)en  au6  bem  5ob  unb 
<gd)laf  ber  >2itnben  (lufijenu'rfctf  ireldie  fid) 
n.id)  einem  red)tfdiaffenen  2Befen  in  @I)ri* 
fro  umiiefeljeuf  ba  fie  bann  fo^Ieidi  mit  6e« 
tn'i&ten  %uc\,<n  ben  gro^en  QSerfall  fajT-  an 
alien  Orten  fel)en  muf,ten ;  ba^erc  il)nen 
fiUd)  niiand)  reblid)e§  S^w^nifj  ber  SBalir* 
I)cit  au^gepreffet  wurbe,  unb  ent|lunben 
l)in  unb  tvieber  prioat  -Serfammluniien  nes 
Un  bem  gemtinen  ^lirdienslOefeN,  n^orinj 
wen  bie  neuertrecften  Seeten  il)re  Srbaus 
unci  fud)etcn,  bi§  ber  geifilidie  ^>riefi-erneib 
tie  I;)erjen  ber  £)6i-ii\feiten  erbitterte,  unb 
l)iR  unb  wicber  SJerfoIgungen  entftanben  : 
-!Semlid)  in  ber  ^gdnvei^,  in  bem  ^>urtems 
iergerldnbf  in  ber  (5l)urpfaljf  in  bem  ^efs 
fipfllanb,  unb  niel)r  anbern  Orten. 


£)iefen  tjerfolgten  (Jrulanten  jeigte  nun 
bsr  ^err  einen  3uflutJ)t?='0rrf  ober  ein 
FleineS  ^eflrt  in  bem  CKifgenffciMerlanb 


calling  them  to  awake  and  repent,  so 
that  thereby  many  were  aroused  from 
the  sleep  and  death  of  sin.  These 
then  began  to  look  around  them  for  tb« 
truth  and  righteousness,  as  they  are  in 
Jesus,  but  had  soon  to  see  with  sorrow- 
ful eyes  the  great  decay  (of  true  Chris- 
tianity) almost  in  every  place.  From 
this  lamentable  state  of  things  they 
were  pressed  to  deliver  many  a  faithful 
testimony  of  truth,  and  here  and  there 
private  meetings  were  established  be- 
side the  public  church-organization,  in 
which  newly  awakened  souls  sought 
their  edification.  Upon  this,  the  hearts 
of  the  rulers  were  embittered  by  an  en- 
vious priesthood,  and  persecutions  were 
commenced  in  various  places,  as  in 
Switzerland,  Wurtemberg,  the  Palati- 
nate, Hesse  and  other  places. 

To  those  persecuted  and  exiled  per- 
sons the  Lord  pointed  out  a  place  of 
refuge,  or  a  little  "Fella"  in   the  land 
fltlrco  bajumal  ein  gelfnber  ®raf  unb  ftIi*|of  Witgenstein,  where  at  that  time 
(^t  erwcrftf  ©rdflnnen  TOO^neten;  la  n?ur«  |  ruled  a  mild  count,  and  where  some 


22 


Porretic  ct»cr  iEinlcitimg. 


jcunuf  d^ngcfebv  fine  Sttint'c  i^ou  ^erlen* 

lantt  cin  nrmeg  unb  rau!)e6  2an6  ifl-,  fo 
famen  bod)  fiele  unb  mand}erlei)  9i3Jenfd)en 
\n  @d)wavjenau  jufammen;  unb  wurbe 
gnr  balb  b<r  fonfl  rocnig  ciead)tete  Ort  in 
dnc  ganj  anbere  @ef}nlt  tifrdnbert,  fo  ba^ 
c-5  in  n^enig  3f'I)ren  ein  mit  unb  Drcit  Dcj 
rufewa  Ort  wui-be. 

2)ie  flber  nu§  bcr  25crfoli(iini5  bnfc!6f? 
jufamitKn  fnnienf  fie  ivcl)(  burd)  itinn; 
djertei)  SDJciniintien  untcrfd)iebcnr  unb  nud) 
tw  Sitten  unb  @ctiraud}en  unterfd)ieb(id) 
irrtren/  fo  rouvbcn  fie  bed)  jiierfl-  nde  'pie* 
lifJen  (lenanntr  fie  fetbfr  nenneten  fid)  aber 
iintereinanber  93r%bev.  2^od)  ,^eii}tc  fid) 
flat  b>)lb,  baf,  bie  dBorte  Cil)i-if}i  93iattl). 
18.  uu>  cr  fprid)t :  (3unbic|ft  nbcr  bcin 
SBruber,  fo  ^rafe  il)n  jwifd)cn  bir  unb  ilmi 
fitlcin,  unb  fc  fernev,  nid)t  ju  ctnein  rerf}t 
('!)rifHid)cn  ©ebraud)  fcnnuen  fcnnten, 
uieil  feine  gefd)toffenc  d)rifi-Iid)«  ©enieinc 
fca  roar ;  baI)ero  aud)  ciniiie  wieber  ,^uriuf 
in  bie  9veligionen,  itcvon  fie  nu?i)f()angcn 
^raren,  giengcn/  ircilen  fie  fid)  nnnilid)  ju 
ciner  nal^ercn  diri|l!id)en  Siuht  nid)t  yers 
frel)cn  fonnten,  unb  bie  alljuijroge 
fterei;  fd)ietie  niiind)cm  nod)  (3efal)rlid)er  ju 
fcpn,  nl5  bie  Dveliijicnen  fo  fie  iH'rIaffeH 
fjatten. 

2)a  funbcn  fid)  ciniije  fraft;<i  nnge,^cgcn/ 
tie  (gpuren  ber  crfJ-fn  Sl)rif}en  irieber  nufj 
jHfud}cn,  unb  feljneten  fid''  l)er5(id)f  bie  bes 
fo!)Iene  3<'iii1tti|c  3<fw  Sf)rifti  nnd)  if)rem 
fcditen  ®ertl)  inr@hiuben  ju  crc\veifen; 
fo  wurbe  il)ncH  bafin  ju  gleidx'r  Sfit  mit 
-9?ad)brucf  ir.aienbii]  auf^ffd)loffen,  mie 
jiett)wewbi(}  bcr  ®el)orfiini  befi  ©Imibeuf' 
ill  eincr  geelen,  bie  ba  felig  irerben  \vil\r 
im"b  foId)cr  $(uffd)tu^  brad)te  fie  nud)  ju; 
gtciil)  an  fea6  ©e^cimnif  ber  5Baf|er*'5:a«fe, 
nveld)e  if)ncn  rorfl-unbc  al8  eine  S^iire  in 
feie  ®<mi\nUf  nacf)  twlt^fr  fic  fid?  fel^ncf 


pious  countesses  dwelt.  Here  liberty 
of  conscience  was  granted  at  Schwartz- 
ENAU,  which  is  within  a  few  miles  of 
Berlcnburg.  And  from  this  cause, 
tliough  Witgenstein  is  a  poor  and  rough 
country,  many  people,  and  those  of  va- 
rious kinds  collected  at  Schwartzenau, 
and  this  place,  which  had  been  but 
little  esteemed,  became  so  much  chang. 
ed,  that  in  a  few  years  it  became  & 
place  extensively  known. 

Those  who  were  brought  together 
there  from  the  persecution,  though  they 
were  distinguished  by  differaet  opin- 
ions, and  also  differed  in  manners  and 
customs,  were  still,  at  first,  all  called 
Pietists,  and  they  among  themselvoe 
called  each  other  Brother.  But  very 
soon  it  appeared,  that  the  words  of  Christ, 
r»Iatt.  18,  where  he  says  :  "If  thy  broth- 
er shall  trespass  against  thee,  go  and 
tail  him  his  fault  between  thee  and  him 
alone,  &c."  could  not  be  reduced  to  » 
proper  christian  practice,  because  there 
was  no  regular  order  yet  established  in 
the  church.  Therefore  some  returned 
again  to  tbe'religious  denominations,  from 
which  they  had  come  out,  because  they  ' 
would  not  be  subjected  to  a  more  strict 
christian  discipline;  and  to  others  it 
appeared,  that  the  spiritual  liberty  was 
carried  too  far,  which  was  thought  to  be 
more  dang;erous,  than  the  religious 
organizations  th^y  ha  I  laft. 

Under  these  circumstances  some  felt 
themselves  drawn  powerfully  to  seek  tho 
footsteps  of  the  primitive  christians,  and 
desired  earnestly  to  receive  in  faith  the 
ordained  testimonies  of  Jesus  Christ 
according  to  their  true  value.  At  the 
same  time,  they  were  internally  and 
strongly  impressed,  with  the  necessity 
of  the  obedience  of  faith  to  a  soul  tha4^ 
desires  to  be  saved.  And  this  impress- 
ion alijo  led  them  at  the  time  to  the  mys- 
tery of  water-baptism,  which  app^Rred 
unto  them  as  a  door  into  the  i  fiUviiBli; 


PREFACE  OR  INTRODUCTlOJvT. 


23 


Uw.  2?cn  tt\:  Xniifc  nber  trurbc  unter  ben  | 
^Pictijleu  fd)r  unt«-fd)ieblitl)  gcrebct,  mU 
d)c5  jaiiir  iTiiiiKl}e§iiia(  ben  nml)rl;eitli?bern 
ten  <BiiUn  m\)i  tl;>U. 

58i§in  bem  3<i|)r  1708  fic^  8  "Pcrfomn 
mitcinanbcr  perbunben,  cincn  ^unb  cine? 
gutcn  ©cwijjcn^  mit  @ott  aufjurui)ten, 
«nb  aWi  !8efel)te  3efu  (^\)xi\ti  ciH  cin  fnnfs 
teg  Sod)  nufjunel^menf  unb  alfo  bem 
^errn  S^f"/  if;""'  w"b  getreuen  >^irj 
ten/  in  SieO  inib  Snfe  aU  treue  €d)dflcin 
naAjufoIgen,  6iei  ju  eineni  fe!ii}en  Snbe. 

Diefe  8  ^^el•fonen  waren  rcie  fclt(ct: 
neni(id)  5  33riiber  unb  3  (gcl)»vefl-ern : 
S?ie  funf  93viiber  roaxm  ©eorg^rebif 
»cn  ^^effenjSnffel,  ber  crffc ;  2  u  c  a  5 
25  e  1 1  e  rV  (jfcicbf.ills  nii§  bem  jpeffenlanb/ 
ber  2te ;  ber  britte  war  9(leranber 
93{  rt  cf ,  am  ber  '^'•fatj  rcn  €d)rief,l)eiin 
jwifibcn  53JanI)eini  unb  ^;eibe((nTi] ;  ber 
4te  war  n  b  re  a  5  ^ o  n  e  iv  m\  33afcl 
flug  ber  Scl)\rei| ;  ber  5te,  3  o  I)  a  n  n  e  ? 
:^ip))int]f  ron  53areit  au5  bem  5l?ia-j 
tembergerlanb  5  bie  3  gcbirefiern  n^aren 
3  0  f;  a  n  n  a  c  1 i  9  e  r  i  n,  cber  53  o; 
ji  i  f  L  n  f  bie  (Srfie ;  ?(  n  n  a  9Jt  a  r  g  as 
r  e  1 1;  a  93?  a  rf  i  n,  bie  2(nbere ;  wnb  3  lv 
I;  a  n  n  a  ^  i  p  p  i  n  e  n,  bie  2?ritte : 
JTiefe  8  '"Perfonen  t^erbunben  fid)  miteinans 
ler  ftIS  ^Bruber  unb  edwefl-ern  in  ben 
^reu|ef'jQ?uub  3efu  Sl;riiti  ju  cinerd}rit?« 
gldubiijen  ©emeinbe. 

Unb  al$  fie  in  beni'dljrfen  JpifJorien  fun; 
tenr  baf,  bie  erflen  Sl)riiien  in  bem  erften 
unb  jweiten  3»iI}H)unberrf  fid)  nad)  bem 
SSefe^l  (5l)riili,  burd)  ein  breimaliiie^  Sins 
taud)en  in  bas  0Baf[epsQ3ab  ber  l)ei(iiien 
Saufe,  l)aben  pfilan,^cn  laffen  in  ben  ^reus 
fee^s^iob  3efu  (il)u\u  ;  fo  forfd)eten  fie 
fleif,!^  in  bem  neuen  5:errament,  unb  funs 
fccn  ntleg  cotlfommen  bamit  eintreffenbe, 
fc«I)ero  befamen  fie  ein  fet)nlid)cl  QSerlans 
burd)  bicfeS  »o«  (Sl)ri^o  fe(6(J  geiibte 
unb  ^efcl)(enc  2i)iitt((f       fetmm  fo 


which  was  what  they  so  earnestly  sought. 
Baptism,  however,  was  spoten  of  among 
the  Pietists  in  very  difFerent  ways,  and 
the  manner  in  which  it  was  sometimea 
spoken  of,  caused  pain  to  the  hearts  of 
those  that  loved  the  truth. 

Finally,  in  the  year  1708,  eight  per- 
sons consented  together,  to  enter  iato 
a  covenant  of  a  good  conscience  with 
God,  to  take  up  all  the  commandments 
of  Jesus  Christ  as  an  easy  yoke,  and 
thus  to  follow  the  Lord  Jesus,  their 
good  and  faithful  shepherd,  in  joy  and 
sorrow,  as  his  true  sheep,  even  unto  a 
blessed  end.  These  eight  persons  were 
as  follows:  namely,  five  brethren  and 
three  sisters.  The  fi/e  brethren  were 
George  Grebi  from  Hesse  Cassel,  the 
first;  Lucas  Vetter,  likewise  from 
Hcssia,  the  second;  the  third  was  Alex- 
ander JL\CK  from  the  Palatinate  of 
Schriesheim  between  Manheim  and 
Heidelberg;  the  fourth  was  Andrew 
BoNYof  Basle  in  Switzerland;  tire  fifth 
John  KirpiNG  from  Bareit  in  Wurtem- 
berg.  The  three  sisters  were,  Johan- 
na Noetiiiger  or  Bony  the  first;  An- 
na Margaretiia  Mack,  the  second  ; 
and  Johanna  Kipping  the  third. 

These  eight  persons  covenanted  and 
united  together  as  brethren  and  sisters 
into  the  covenant  of  the  cross  of  Jesu.«! 
Christ  to  form  a  church  of  christian  be- 
lievers. And  when  they  had  found 
in  authentic  histories,  that  the  primi- 
tive Christians  in  the  first  and  second 
centuries,  uniformly,  according  to  tlie 
command  of  Christ,  were  planted  into 
the  death  of  Jesus  Christ  by  a  threefold 
immersion  into  the  water-bath  of  holy 
baptism,  they  examined  diligently  tho 
New  Testament,  and  finding  all  perfect- 
ly harmoniging  therewith,  they  were 
anxiously  desirous  to  use  the  means  ap- 
pointed and  practiced  by  Christ  him- 
self,  and  thus  acoording  to  his  owb 


24' 


fiiiicn  f\Ci}c6eiicn  ?iat!),  jur  (Jrfullung  nllcr' salutary  counsel,  go  forward  to  the 
®crt;tl}ti^fcit  ^ct'ortci  t  jii  u^rtcn.  fulfillment  of  all  ripjliteousness. 


!ra  ".T.ir  b.inri  nun  bie  '^•r,i<^f,  iver  bi<j 
fc?  29crf  oufjcrliA  nu  il)ncn  ^cbicncn  foil* 
tc  ?  Ginev  untcr  il^nen,  Uv  in  2>erf.imm; 
lunC(Cn  las  ®ort  fiibretc,  l).Ute  untcr* 
fi1)icMicbe  25erfamniliiniien  Icr  5iiufs@e; 
finntfn  in  !l)ciitfcMimb  l)in  unb  witter  in 
l;frjlidier  Sicbe  tn-fuitt;  rcn  njcldicn  Hi 
ir.eifrtn  j^ujiaben,  b.i§  ba5  SintiUubcn  in 
fcas  Gaffer  jwav  reitt  fei;,  uMnn  man  d-' 
au5  Sicbe  ju  6l)rific  in  tcr  l;cilii)cn  '^nufe 
9etraucf}en  n:>o!Ie ;  ivcUtcn  nter  barneten 
nutb  fieru  beweifen,  taf,  bas  ^Seiiief^fn  niit 
cina  ^anbroU  S?offev5  ou*  (\ut  genu^ 
fci;n  fcnnte ;  ivann  e6  nur  fcnfj  in  nttem 
redit  bnbei  juiven(|^. 

5illfin  fcUtc?  ivoHtc  iljrcm  ©eavjlen  fcin 
®eniu\e  tl;un.  S^abero  tifiv'l»vtcn  fie  I'cn 
tern,  tcr  ba?  ®crt  fubvcte,  nadi  b?ai  Sr; 
fnipfl  bcr  er'llcn  unb  bcften  ^liriffcn  nuf 
it)rfn@lau[H'n  cin(ietrtud)t  ju  fcyn.  2Pfij 
len  cr  aber  fid)  fflbfl  nl5  cinen  UntV't.iufrcn 
anfi\\)(,  fo  bci^eljretc  <r  juerfr  rcn  il)nen 
t.nifr  ju  irerbcn,  fl;e  cr  ein«u  anbern  taus 
fen  folltc,  bal)cro  wurben  fie  Dvatbf-,  fid) 
mit  %-iiiien  unb  ^eten  ju  i>er<iniiien;  uin 
cin  fiutcC'  ?(u?foni!nen,  in  biefer  ead)e  ron 
(^l)ri)l0/  bem  «£tifrcr  feiner  l)eiliiien  Orb* 
nunoienf  felbf}'  ju  crlangen  :  JTann  cr  rt'oU; 
re  rort  bcr  ©emcinbe  Cbrifti  cictauft  feyn, 
unb  bic  nnbcrn  l>itren  aud)  ein  foId}C6  25er* 
lan^eu  in  fid). 

3n  biefem  Unpernieiien  nun  wurben  fie 
gcildrfet  burd)  bie  3Borte  Sbrijti/  nK(d)cr 
fo  t's-eulid)  gefprod^en  l;at :  2&o  jirei  obcc 
brei  in  nieincm  9lainen  iierfammlet  fmb, 
ba  bin  id)  mitten  unt#-il)ncn.  3»  foId)em 
SScrtraucn  auf  @ette§  ttjcure  unb  geiriffe 
2SerI)eiffun9>  locfeten  fie  bei  ^aflen  unb 
^etenf  \vtli)it  ron  ben  pier  ^Srubern  ben 
©ruber  taufen  follte;  ber  fo  fel;nlid)  6c3ti>! 
rcte  ten  ber  ®emeint  (II)rij}i  getauft  ju 
fei;n.   €ic  gaben  aber  untereinanbcr  iijrj 


Now  the  fiuestion  arose,  vrbo  should 
administer  the  work  externally  unto 
them  ?  •  One  of  their  number,  who  was 
a  leader,  and  speaker  of  the  word  in 
their  meetings,  had  visited  in  sincere 
love,  different  congregations  of  Bap- 
tist (Tauf  gesinnten)  in  Germany,  most 
of  which  admitted,  that  holy  baptiem 
when  performed  by  an  immersion  in 
water  and  out  of  loveto  Christ,  was  in- 
deed right ;  but  they  would  also  be- 
sides this,  maintain  that  the  pouring  of  a 
handfull  of  water  might  also  do  very 
well,  provided  all  else  would  be  right. 

The  conscience  however  of  them  (the 
brethren)  could  not  be  satisfied  with 
this.  They  therefore  demanded  of 
him,  who  led  in  preaching  the  word, 
to  immerse  them  according  to  the  ex- 
ample of  the  primitive  and  best  Chris- 
tians, upon  their  faith.  But  he  con- 
sidering himself  as  unbaptized,  required 
first  to  be  baptized  of  some  one  of  them, 
before  he  should  baptize  another.  So 
they  concluded  to  unite  in  fasting  and 
prayer,  in  order  to  obtain  of  Christ, 
himself,  the  founder  of  all  his  ordi- 
nances, a  direction  and  opening  in  this 
matter.  For  he  who  was  requested  to 
baptize  the  other,  wanted  to  be  bap- 
tized by  the  church  of  Christ,  and  the 
rest  had  the  same  desire. 

In  this  their  difiiculty,  they  were 
encouraged  by  the  words  of  Christ, 
who  has  said  so  faithfully,  "Where  two 
or  three  are  gathered  in  my  name,  there 
am  I  in  the  midst  of  them,"  With 
such  confidence  in  the  precious  and 
sure  promi.se  of  God,  they,  under  last- 
ing and  prayer  cast  lots,  which  of  the 
four  brethren  should  baptize  that  broth- 
er, who  so  anxiously  desired  to  be  bap- 
tized by  the  cliurch  of  Christ.  They 


PREFACE  OR  INTRODUCTION. 


25 


SCovt  t>on  ftil)f  ba§  eS  nicnianb  uerrntljen 
folUc,  \vt\A-)tt  ber  crfle  Xaufcr  untcr  iljnen 
gcirefciif  fcamit  niemnnb  Urfache  mi)iiKn 
incibrc,  fic  ircicnb  mut  cinem  9Jicnfcl)fn  ju 
nenncn,  mlUn  fie  folfhe  S()crt)cit  [d)on 
iicn  ^))aiiIo  an  ben  goiintl^ern  bcffrafet 
fiinben. 

911^  fie  nun  baju  Dercitet  umrenf  fo 
giengen  fie  bc§  9Jiort^en&  in  ber  Sinfanifcit 
felb  adite  I;innii§  an  ba§  ilCniffer  (^enannt 
tie  2(eber,  unb  ber  ifiruber/  auf  ben  bas 
2oc6  i^cfiillen  u>nr,  tauftc  jiierff  ben  93rus 
ber,  ber  t?on  ber  ®emeine  (Sl^rifti  nicllte  Qtt 
tauft  fei;n,  unb  nig  cr  cietauft  uiar,  faufe* 
te  er  ben^  ber  il;n  <\etauft  l)attef  unb  bie 
ubrigen  3  58ruber  unb  3  igcl)>Defl-ern ;  unb 
fo  niurben  fie  alle  8  getaiift  in  ber  fri'il;en 
9Jiorgcns£tunbe. 

5^ad)bem  fie  aber  alle  au§  bem  2Caffer 
I;erauf  jiefiietien  wavin,  unb  fid)  n?ieber 
rtngeflcibet  l^nttcn,  fo  niurben  fie  nudi  jus 
gleid}  inn?enbi(j  mit  groler  'J-reutii^feit  am 
gejciienr  unb  irurbe  il;«en  burd)  bie  @nabe 
trefentlid)  eingebrucft  bie§  nacbbenflidn- 
SBort:  Sei;b  frud)t&ar  unb  mcl^ret  eudi ! 
!£^iefe§  1)!  gefd)el)en;  in  beni  cben  gemelbe; 
ten  1708.  iSon  bem  ^Jionnt  aber 
bc§  3al)r§^  ober  pen  beni  Xyio^  be§  93toniit? 
fiber  bcr5Cod)ef  Ijaben  fie  uns  feine  7la&,t 
uA)t  I^interlaffen. 

iJiad)  bicfem  wurben  bie  obeniienielbete 
8  ^^erfonen  in  bem  einnial  angetretenen 
©eborfam  befi  ®taubeng  mel>r  unb  ntel)r 
fri^tii-Uiit)  gefiarfet,  aucl)  offcntlid)  in  ben 
SBerfammlungen  t)on  ber  SBat^rl^eit  ju  jeu^ 
genMroju  iljnen  ber  ^err  feine  ©nabe  fon; 
btrlid)  niittl)eilete,  bn|  il;rer  niel}r  bem 
©tauben  untertl^dnig  rcurben  ;  nlfo  bag  in 
7  S'lbrenjeit,  nenilid)  big  in  ba«  ^abr 
1715,  nid)t  atlein  in  ©d)marjena<M  cine 
groge  ®emeinbe  n?ur>e,  fonbern  aud}  I)in 
unb  tt)ic^er  in  ber  <Pfa(^  funben  fid)  Siebs 
fjaber  ber  5Bal)rI)eitr  unb  foMberlid)  ju  DJJas 
rienborn  fammlete  fid)  aud)  tine  ®emein« 
be,  bann  al6  fi*  in  btc  ''Pfalj  tint  @e< 


mutually  i3led<2;ed  (heir  word,  that  no 
one  should  ever  divulge,  who  among 
them  had  baptized  first  (according  to 
the  lot,)  in  order  to  cut  off  all  occasion 
of  calling  them  after  any  man,  because 
they  had  found,  that  such  foolishnesa 
had  already  been  reproved  by  Paul  in 
his  writing  to  the  Corinthians. 

Being  thus  prepared,  the  Eight  went 
out  together  one  morning,  in  solitude, 
to  a  stream  called  the  Acdcr,  and  the 
brother,  upon  wh«m  the  lot  had  fallen, 
baptized  first,  that  brother,  who  desired 
to  be  baptized  by  the  church  of  Christ, 
and  when  he  was  baptized,  he  baptized 
him,  by  whom  he  bad  been  baptized, 
and  the  remaining  three  brethren  and 
three  sisters.  Thus  these  Eight  were 
all  baptized  at  an  early  hour  of  the 
morning. 

And  after  all  had  come  up  out  of  the 
water,  and  had  changed  their  garments, 
they  were  also  at  the  same  time  made 
to  rejoice  with  great  inward  joyfulness, 
and  by  grace  they  were  deeply  impress- 
ed with  these  significant  words,  "Be  ye 
fruitful  and  multiply  I"  This  occurred 
in  the  year  above  mentioned,  1708. 
Biit  of  the  month  of  the  year,  or  the 
day  of  the  month  or  week,  they  have 
left  no  record. 

Aftor  this,  said  eight  persons  were 
more  and  more  powerfully  strengthened 
in  their  obedience  to  the  faith  they  had 
adopted,  and  were  enabled  to  testify 
publicly  in  their  meetings,  to  the  truth  j 
and  the  Lord  granted  them  his  special 
grace  so  that  still  more  became  obedi- 
ent to  the  faith,  and  thus,  within  seven 
years  time,  namely,  to  the  year  1715, 
there  was  not  only  in  Schwarzenau  a 
large  church,  but  here  and  there  in  the 
Palatinate  there  were  lovers  of  the 
truth,  and  especially  was  this  the  case 
in  MarienborN  where  a  church  was 
fathered ;  for  the  church  in  the  PaUti- 


26 


iTieinle  faninilcn  YvclUu  fo  \rurbeii  fie  rer* 
foI(jtf  unb  fnmcn  nacl)  !)3tarien&ornf  unb 
al^  tie  ©cmeinbc  'bnfclfciT'  g'gcfj  murbc, 
iriirbcn  [ie  ba  nud)  i^erfdsitf  unb  famniles 
ten  fid)  j-i  Srcyfelb  unter  bem  £oni^  ren 
^reuf^en,  b-a  fanben  fie 

(56  !)at  a6er  ber  Jperr  in  benen  fiebcn 
3<il)ren  !jin  unb  wieber  imterfd}ieblid)c 
SWitarfcciter  er»recfef,  utib  in  feinc  Srnbte 
flusgef^ofjenf  unter  jwldjen  nraren  3  c; 
t)ann  >^  « n  r  i  rf)  ^  a  I  fl  o  f  e  ron 
§-rrtnfentI;nl ;  S 1) r  i  jl  i  a  n  2  i  b  e  unb 
St  Oral;  am  !Du6oi)r  m\  Sbilein; 
3  0 1)  n  n  n  e  §  n  n  6  unb  mel}r  anbore 
von  D^ortcn,  t  e  r  9?  e  c  r  m\ 
l;eim.  Unb  ju  bicfen  tvfcfleten  fid)  nud) 
3c!;ann  ^;^enrid>  5nuit  unb  feine  ^ruber, 
^;»ennd)  Jpcljapfel  unb  Stipl^an  ^ixb/  tie 
iiieiflen  m\  biefen  famen  in  biefen  7 
ren  npcb  (5rei;fetb ;  ^Jofjann  Xpenrid)  ^alfj 
lofer  nber  unb  5(6rnl)ani  (Tuboi;  fanien 
rad)  (gdiivar^enau,  b(il)in  fani  nud)  @ecn^ 
SBalfer  ©anf,  ikmi  llmfrattr  unb  9JJidiaeI 
<5"cferlin  ihmi  igtrflobuvij. 

QBie  fie  aOer  auf  ter  einen  Seite  &\ut 
be  l)atten  bei  @ctt  unb  ben  9}{enfd)en,'  fo 
funben  fid)  nud)  %tin\)i  ber  5B.il)rI}eitr 
unb  entflunbcn  l)in  unb  iiMeber  5?erfe(c]uns 
gen  urn  be?  ^UertcS  inillen,  ba  b^inn  t^wav 
cinige  ben  Sviuib  iljrer  ©I'ltcr  mit  5""^'^" 
tvbulbet,  nnbere  nber  niufetea  nud)  55anbe 
unt  @efdn(^ni^e  erbulben  ;  eini(ie  jwar  I)a; 
ten  nur  einit;e  35?cd)en/  nnbere  abcr  nud) 
unterfd)icblid)e  %i\)vt  in  ben  @cfdnitnif,cn 
jU9ebrad)t.  (5!)i'itlinn  Sibe  l)at  etlid)e 
Sabvf  nuf  ber  @a(Iee  nn9efd)lcffen  unter 
ten  lifbeltl)dtern  luiiffen  nm  Duibtr  jie!)en; 
tou)  fiiib  fie  n'de  burd)  ®ottef'  fonbeibare 
S-u^uncj  niit  gutein  ©ewiffen  jrieber  Io§ 
niorben. 

SCeilen  fie  nun  burd)  bie  QSerfolciuni^enf 
StrmutI),  5:rubfal  unb  ©efdngnige,  a'Oiiiit 
fie  gebrucfet  »i?tirben/  nur  bePo  freubiger 
rourben,  fo  nind)teK  j!td)  einige  gtle^rtt 
SKdwner  an  fie,  un&  fu(t;te«  fie  mit  fd)nr# 


nate  -was  persecuted  and  its  members 
then  came  to  Maricnborn.  And  when 
the  church  here  became  large,  it  was 
also  persecuted.  Theu  those  that  were 
persecuted,  collected  in  Creyfeld,  where 
they  found  liberty,  under  the  King  of 
Prussia. 

Moreover,  the  Lord  called  during 
those  seven  years,  several  laborers,  a.ad 
sent  them  into  his  harvest,  among  whom 
were  John  Henry  Kalkleser,  of 
Frankenthal;  Christian  Libe  and 
Abraham  Dtjboy  from  Ebstein;  John 
Nasz  and  several  others  from  Norten; 
Peter  Becker  from  Dillsheim.  And 
to  these  were  added  also  John  Henry 
Trout  and  his  brothers,  Heinrich 
HoLSAPPLE  and  Stephen  Koch.  The 
most  of  these  came  during  those  seven 
years  to  Creyfeld ;  John  H.  Kalk 
LESER,  however,  and  Abraham  Duboy 
came  to  Scbwartzenau ;  so  did  also 
George  B.  Gansz  from  Umstatt; 
and  Michael  Eckeblin  from  Stras- 
burg. 

But  as  they  found  favor  with  God 
and  men  on  the  one  hand,  so  (on  tha 
other  hand)  there  were  also  enemiei 
of  the  truth,  and  there  arose  here  and 
there  persecutions  for  the  word's  sake. 
There  were  those  who  suffered  joyfully 
the  spoiling  of  their  goods,  and  others  en- 
countered  bonds  and  imprisonment  soma 
for  a  few  weeks  only,  but  others  had  to 
spend  several  years  in  prisons.  Chris- 
tian Libe  was  some  years  fastened  to  a 
galley,  and  had  to  work  the  galling  oar 
among  malefactors ;  yet,  by  God's 
special  providence,  they  were  all  deliv- 
ered again  with  a  good  conscience. 

Since  the  pwsecutions  in  the  form  of 
poverty,  tribulation,  and  imprisonment, 
by  which  they  were  oppressed,  made 
them  oaly  the  more  joyful,  they  were 
tried  in  another  manner  by  men  •( 


PREFACE  OR  INTRODUCTION. 


27 


f«n  Difpiitntioncn  unb  fpifefinbicicn  J-iMg^n 
irre  mad}nv  wcvon  tie  40  ©runbfors 
fd}cnbc  ^Tiu^en  fcie  biefcm  3:riutatlcin  6ei* 
gffiu^ct  finb,  niit  i[)rcr  2(iitniorr,  ben  Sffer 
fattfam  iKf icljten  finnen. 

Urn  fclcfe  3«ft  n«n,  wurbe  e§  oon  ber 
©cmcinbe  bee  ^crrn  iit  Sd)trnr(iennu  i^or 
gut  an^efel)en^  bie(e6  ^BuiljLein  I)erau?ius 
gebeiv  jum  Unterrid}t  per  bie  cinfdltii)en 
€jemutl)er;  in  rceld^em  tin  j-ebcr  unp.ivs 
tl)ei;ifd)ei-  l*cfer,  irnnn  er  eS^f^ne  2>orui-tl)cil 
fammt  bicfeni  !BorOerid}t  liefet,  feltj}  fins 
ten  fann;  wcit^  fie  ba,YuniaI§  rerandifjet 
fjoId;e6  Q3ud}I(in  bem  ^md  ju  u&erije&ert. 

S5a  abcr  Hunmelir  biejeuigenf  \v<U\)i  ba* 
male  in  bein  SGcrf  bes  j";'errn  fo  fieiibii] 
geflanben,  unb  in  groger  ginfalt  unb  9icb; 
Iid)feit  bie  Si3n!)rl)eit  OeFannt  habm,  cilU 
im  S-rieben  entfd}Iafen  finb ;  fo  ill  ein  fficr* 
lantjcn  cntrranben  in  ben  ®enieinbcn,  fo 
!;ifr  in  *2Cnu'iica  fo(d}e5  S^u^niP.  ti\^n\, 
iinb  in  ber  QBaljrIjeit  ju  n)>inteln  fid)  cileid)j 
falls  beni  .^errn  crgeben  Ijabin,  fcicfe?  eins 
faltige  Si^ugnif,  trieberum  juni  it'iinf  ju 
ieforbern,  sor  erft  jiuar  fonberlid)  rcr  bie 
liebe  3«i!e"b,  bamit  fie  einen  einfditigen 
unb  gewiffen  @runb  I^aten  niogen  I'on  ber 
2Cnl)rl)eit,  in  iveldjer  fie  itnterrid)tet  finb  ; 
»rnenilid)  a&er  jur  (Sljre  ©ottefv  ber  feine 
SBabrl^eit  fo  wunberOarlid}  Q(\<i)n^n  Ois 
in  biefe  aderle^te  ^dt. 

JTenifelbigen  guten  @ott,  ber  ntlein  ircis 
fe  iflf  fei)  bann  nud)  biefes  einfnltiijc  Si^iiii* 
mf,  feiner  2Ca!}rl;eit  nod)mal6  ju  feinen 
€5nnben;'5-u§en  (^elegct/  unb  in  feinen 
jndd)ti^eH  i2d}u6  nnenipfcl)(en.  SDeni  ge* 
Meigtcn  I'efer  n6er  nn'infdiet  nmn  eine 
©ottgefdllii^e,  nial)rl)eite[ie6enbc  ®enmtl;g< 
gefj-nlt,  in  we(d)fr  allein  ber  red)t  (|ottlid)e 
unb  nu|«  unb  I^eilbrinqenbe  '^ruf(jei)T-  l)ers 
fur  tritt,  unb  bie  €tl)d|5[eiH  (SI)rifii  in  aKt 
SBal)rI;cit  leittn  gepiffen  aBeljl 
SJtcnfi^fn^  t»er  il;m  nic^t  wibafleljct ; 


learning,  seeking  to  confound  tliem 
with  sharp  disputation?,  and  subtile 
questions,  of  which  the  forty  searching 
Questions  of  Eberhard  Ludwig  Gruber, 
which  with  their  answers  will  be  an- 
nexed to  this  treatise,  will  sufficiently 
inform  the  reader. 

About  this  time  it  was  deemed  ex- 
pedient by  the  church  of  the  Lord  in 
Schwartzenau,  to  issue  this  publication, 
for  the  instruction  of  those  pure  mind- 
ed persons  who  are  seeking  after  truth: 
And  in  this  work  every  impartial  read- 
er, if  he  will  read  it  with  these  intro- 
ductory remarks,  and  without  prejudice, 
can  find,  what  has  been  the  cause  and 
object  of  publishing  it. 

But  in  as  much  as  those,  which  then 
stood  in  the  work  of  the  Lord  so  cheer- 
fully, and  confessed  the  truth  with 
grc'it  simplicity  and  honesty,  have  now 
all  departed  in  peace,  the  desire  has 
arisen  in  those  churches,  who  bear  the 
same  testimony  here  in  America,  and 
who  have  likewise  given  themselves  to 
the  Lord  to  walk  in  the  truth,  to  have 
this  simple  testimony  again  published, 
more  especially  for  the  benefit  of  our 
dear  youth,  that  they  may  have  a  plain 
and  simple  exposition  of  the  truth,  in 
which  they  are  instructed,  and  chiefly 
for  the  glory  of  God,  who  has  so  won- 
derfully preserved  his  truth  even  to 
these  latter  times. 

This  simple  testimony  of  truth  we 
commend  to  the  good  and  wise  God  for 
protection,  and  as  an  offering,  we  lay  it 
at  his  feet  of  mercy.  And  may  he 
give  to  the  kind  reader  such  a  state  of 
mind  that  will  cause  him  to  love  the 
truth,  and  be  acceptable  to  him,  for  it 
isonly  when  we  are  in  such  a  state  that 
the  truly  divine  Spirit,  who  will  ena- 
ble us  to  prove  all  things,  and  hold  fast 
that  which  is  good  and  useful,  will 
come  forth  and  lead  us  as  the  lambs  of 


23 


t>c>ne5»e  ct>ci'  iElnlcitiitig. 


Sen  wirb  er  eriim«a  nlleei  beffm,  wai  3^' 
fu§  tic  ciriije  ?5}ai;rl;eit;  fdOfJ  gerctct  unt 

9iun  bemfclbigcn  jinfcljulfcigett  Samme 
@ottf?f  ivcUijcs  bie  eiinbcn  ter  ®elt  megs 
nimmt;  fc>;  Sl^rCf  2c&  unb  5(nDetiini;  in 
fcer  @«m{inbc  ler  Gi-flgeOorncu  in  fceiii 
I^iminet  imt  nuf  Srbetif  in  tcr  ©cnieins 
fsljflft  be§  V8.itcr§  unb  be'5  Ip.  ®eif}c6,  2(s 
mm. 

yi.  Q}.  ITiefei-  cinraltiiic  SSencl)t  ifi 
jum  5:l)eil  nu§  ctlid)cn  '^Vipieinv  wel«i»c 
lion  2  ifinibern,  ncm(id)  2(lexanbei'  9Jcacf, 
unb  ^eter  iBerfer  I^interlaffen  u^crbcn,  nuf^s 
(jejogen;  vcMjt  nun  fdion  cine  gcriiunie 
3eit  in  bcm  >fpcrrn  cntfd;(iifcn  finbj  juni 
iff  nucl)  l)ier  unb  bar  ct»vn§  ci;ii\ej 
Vttcft  von  beni  wa$  niiv  mcine  ^Icltsrn 
mihiblid}  crjdl)Ict  l)aben;  ti<b\i  ctlitl)en  nm 
bcrcn  *5nibcrnf  bie  nun  aud)  in  bcni  .<^crrn 
cntfit)Iafcn  finb,  unb  fclbfl  ?iuiicn,^eufien 
iiNtgeivcfcn,  eon  bcm  iraS  fie  un^  jjuni 
Srofl  unb  Srntuntci'unt}  bcjcuget  Ijabcn. 
<£o(d)cg  bcjeucjcf,  bcr  bicfcS  <\ffd)ricbcn/ 
ben  SOfien  %\nuAX  1774,  n(?  cin  SJiitbcs 
rufener  ju  bcr  .f;'edi3cit  beg  I'anntiee,  unb 
ju  belli,  ju  fold)er  l;errlid;en  >^od)5eit  jube; 
reiteten  gro^en 


Christ  into  all  truth.  Blessed  is  tli« 
man,  who  does  not  oppose  him,  for  he 
will  bring  all  things  to  his  remembrance, 
whatsoever  Jesus,  the  eternal  truth, 
himself  has  said  and  taught. 

Now  to  that  innocent  Lamb  of  God, 
which  taketh  away  the  sin  of  the  world, 
be  glory,  honor  and  adoration  in  the 
congregation  of  the  Firstborn  in  heaven 
and  on  earth,  in  the  communion  of 
the  Father  and  the  Holy  Spirit.  Amen. 

N.  B.  This  simple  record  la  taken 
in  part  from  some  papers,  which  were 
left  by  two  brethren,  namely,  Alexander 
IMack  and  Peter  Becker,  who  liavc  al- 
ready some  considerable  time  ago  fallen 
asleep  in  the  Lord ;  and  in  part  some 
things  were  insGrted,  which  were  rela- 
ted to  me  orally  by  my  parents,  as  well 
as  by  some  other  brethren,  who  have 
also  fallen  asleep  in  the  Lord,  and  who 
were  themselves  eye-witnesses  of  that, 
which  they  have  testified  to  us,  to  our 
consolation  and  encouragement.  This 
he  witnesseth  who  has  written  this  the 
30th.  January  1774,  as  one  called  to 
the  marriage  of  the  Lamb,  and  to  that 
great  supper  prepared  for  that  glorious 
marriage. 

A.  M. 


in  ^raj^  tini  2lntivort. 


®  0  ^  n.  SSater,  nieil  \t)ir  !)ier 

in  biefe  ®uj^e  fo  alUine  finb,  fo  will  id) 
tiv  fcoJ)  crjal)ltn;  wic  mire,  id)  nid)t 
Oei  bir  iraiv  in  ciner  ®efeUfd)aft  erflnncjen 
ift:  3d)  wurbe  nngegriffen  nugen  fccr 
5auf,  uub  wiirbe  cin  SBiebertaufer  Qt\)t\t 
fitn,  tveika  wiv  biqenigen  taufeUf  \v<lA}( 
fdjon  iit  il)rer  ifinbl)cit  getauft  fnib. 
id)  rourbe  aud)  fcl)r  l)art  angcgriffen  tjon 
fcenen,  weldje  junir  in  il^rcn  ci')rad)fenen 
3iil)rcn  get>iuftf  bod)  nur  befprengct  finb, 
unb  mr  fie  bod)  and)  taufnv  wamx  fic  in 
unfere  ©emcinbe  wollcn.  'J^i""^'^  (^^^^ 
»om  9(6«nbmal)l  l)atteiif  unb  rom  33annf 
unb  bag  njic  fo  gefefelid)  roarcn  im  '^•up 
wafdicu,  aud)  m^tn  be$  fi'ifs^n  3?tob5  im 
S3robDred-icn.  3d)  unirbe  buvd)  allerlei; 
ecEniinftigc  9\eben  fc  angefoditen,  baf,  it!^ 
Bid)t  genugfam  @runb  ge&en  fonnte.  2)as 
rum  bitte  id)  bidv  licber  ffiater,  ba§  bN 
mid)  bod)  in  alkn  biefcn  !l)ingen^  roeld)^ 
)C|unb  im  (gtrcit  licgcn,  unb  man  am  mei* 
jlen  bartt^cr  anvUfod)ten  roirbf  nad)  bem 
Snignif,  ber.fp.  £d)rift  unb  and)  ber  cvficn 
Gl)rirren,  anllfi-  beffcr  unterrid)te«,  bamit 
id)  in  meinem  @lau6en  mod)te  geftdrfet 
iwerben;  unb  aud)  anbern  9Jicnfd)en  cinen 
vcd)ten  fd)riftmd[;igen  ©runb  geOm  fonn* 


A  Conversation 


BETWEEN  A 


FATHER  AND  SON, 


In  Questions  and  Answers. 


Son.  Dear  father,  as  we  are  quite 
alone  here  in  this  wilderness,  I  will  re- 
late to  thee,  how  I  w;is  treated  Ijy  a 
certain  company,  wlieu  I  was  itway 
from  thee.  I  was  attacked  on  account 
of  baptism,  and  was  called  an  Anabap- 
tist, because  we  baptize  such  as  li  iv* 
already  been  baptized  in  their  infancy. 
I  was  also  very  severely  attacked  by 
those,  who  ia  their  riper  years  baptized, 
only  by  sprinkling,  (or  pouring),  imd 
whom  we  baptize  afterwards  by  iinuicr- 
sion  when  they  desire  to  become  i;i"tn- 
j  hers  of  our  church;  also,  concerniug 
j  our  manner  of  keeping  the  Lord's  S.ip- 
:  per  and  of  excommunicating  persons,  ovnr 
!  strict  observance  of  feat-washing,  and 
our  using  unleavened  bread  at  our 
'  oommunion.  By  divers  specious  rea- 
sonings, I  was  so  disturb.^d,  that  1  wag 
not  able  to  give  sufficient  answers. 
Therefore,  I  entreat  thee,  dear  father, 
to  give  me  still  better  instructions  in 
all  those  matters,  which  are  yet  contro- 
verted, and  on  account  of  which  we  are 
assailed,  so  tliat  with  the  testimony  of 
the  holy  Scriptures,  and  of  the  primi- 
tive ChristJians,  I  might  be  established 
in  my  faith,  and  be  enabled  to  give  to 
I  others  a  true   scriptural  acouut,  for 


30 


SZin  (Scfprad?  5itnfd}cn  i;>atci'  im5)  ©of)". 


ti id)  mil  mid)  i]ei\c»  tici)  tanfOar  bafiir 
niciii  ganjfS  ScOenl.aiu]  (rjei^cn. 

23  a  tc  r.  .  Sic6eg  ^inb,  icb  un((  bir  l;ics 
ton  g.injeinfiiltiii  (jemigfam  lliitoiTid)t  go? 
l)cn,  baniiii  !)ore  fleif,ii]  511,  mil)  fniiie  niid}j 
u'eyon  tciicn  STiiiijcn;,  bie  bu  nicbt  biants! 
werti'iifonnteil,  fo  roollcn  unr  cine  cinfaU' 
tij^c  UntcmbHni)  !;alten, 

So()n.  SieDer  25at«,  id)  frciie  mid) 
taf,  tu  getieiojt  6ift  mid)  ju  unfenrcifsKf 
id)  will  nun  filcifjig  friU]cu  unb  l)oren : 
(gayc  mir  bod)f  mo  bic  auf,(clid)e  2Ca)Tei'* 
Snufe  gegriinbet  f«i;  in  I)eiliija  €d)vift? 

QSatcr.  3)fr  eiriije  unb  nflmadniiic 
@ott  ijl  bfr  cigcntlid)e  igtiftcr  bcv  ':i?>i|Tor; 
Siiufe.  gr  l)at  fd)on  511  9Joa!)  Hcitcn  nn-- 
gjfantjen,  cin  9Soi-6i(b  ber  ffl}iif[ers5aufe 
im  9^eucn  35unb  ju  offenOiiren :  I)ann  nls 
bie  9.Venfd-en  fo  (lottlo^  wurbcn,  fo  Iwfi 
©ott  ber  .(rerr  cine  igunbfltitl)  fonnnen; 
biif;  ullc  ()cttIofc  9Jienfd)en  ini  Gaffer  cr« 
f.uifen  iiiiif,rcn.  ©aucn  fprid)t  nun  ber 
?(pcrTo[  ^].^ctn^^:  1  %\t.  3,  20.  21.  SBcU 
d)e5  nun  aud)  una  feliii  ni.uliet  in  ber  'inut 
fe  bie  bui-d)  jcnes  'ilsiffer  Debetitcf  n'nht 
b.v5  ?lDtl;un  beji  llnfi(atl)§  nm  Sdcifdi, 
fenbcrn  ber  23unb  cincg  giitcn  ©eu'iffeno 
mit  (iiott,  burd)  bie  9(iiferflf!)un3  3efu 
S(iri  ft  i. 

3.1  merfet  forner,  a(S  ®ett  ber  .f;crr 
burd)  feincn  ifned)t  DJJofen  cin  ^-iirbilb 
mad)en  welltc,  jum  S^ijinifs  bfffen  uia§ 
burd)  ben  <£ol)n  fellte  geoffenOarct  irerben, 
X;^cDr.  ;3.  €omu§te  9JJcfe^  lion  ber  5od)s 
tcr  '■|\l)arrto  nu§  beni  2\>aff(r  gejiogcn  win 
ben,  bdrum  fprad)  fie  aud) :  Sr  foil  DJJoj 
fes  l)cijTen,  bavin  id)  l)a6e  iba  nu6  bem 
SBaffer  flcjcc^en  2g}fcfe2,  :5a  al>5  @ott 
eben  burd)  biefcn  SDiofen  ben  tjaamen 
SlDrabam  burd)  cine  mmbtige  Xpnnb  au5 
Sili)ptcn  fiibrete,  unb  fie  ben  Si^yptern  cnts 
riniien  tbntcn ;  fo  cjefd)abe  bas  ©ntrinnen 
burd-)  bag  9JJeer,  \veld)c5  cin  frafti(]e6  ^-ur* 
6ilb  nuf  bic  3:aufc  im  ncuen  SBunb  irar. 
2Bie  e6  aud)  '^^autuS  eine  $aufe  nenHCt : 


Tvliicb  favor,  I  shall  try  to  prove  grate- 
ful unto  thee  all  my  life. 

Father.  Dear  son,  I  am  wiiling  to 
give  thee  as  plain  and  satisfactory  in- 
struction as  I  can  ;  therefore,  hear  me 
diligen  ly,  and  ask  me  about  those 
things  which  thou  couldst  not  answer, 
and  thus  will  we  hold  a  plain  conver- 
sation. 

Son.  Beloved  father,  I  rejoice  that 
thou  art  willing  to  instruct  me.  I  will 
therefore  diligently  ask  and  hear.  Tell 
me  then,  where  outward  water-baptism 
is  founded  in  the  holy  Scripture  ? 

Father.  The  eternal  and  almighty 
God  is  the  proper  author  of  water-bap- 
tism. Already  in  the  days  of  Noah, 
he  began  to  reveal  a  figure  or  type  of 
water-baptism  in  the  New  Covenant; 
for  when  men  became  very  wicked,  the 
Lord  God  sent  a  flood  of  water,  in  which 
all  ungodly  men  were  drowned.  Of 
thi^  the  apostle  Peter  speaks  1  Pet. 
3  :  20,  21.  The  like  figure  whereunto, 
even  haptism,  doth  also  now  save  us, 
(not  the  putting  away  of  the  filth  of  the 
flesh,  but  the  answer  of  a  good  con- 
science toward  God,)  by  the  resurrec- 
tion of  Jesus  Christ." 

Observe  further,  when  the  Lord  God 
by  his  servant  Mo^es  intended  to  give  a 
figure  in  testimony  of  what  afterwards 
should  be  revealed  by  his  Son,  Heb.  3, 
Moses  therefore  had  to  be  drawn  out 
of  the  water  by  the  daughter  of  Pha- 
raoh. "Therefore  said  she,  he  shall  be 
called  Moses,  because  I  drew  him  out  of 
the  water."  Exod.  2  :  10. 

Again,  when  God  by  this  same  Moses 
led  Abraham's  seed  out  of  Egypt,  and 
when  by  a  mighty  hand  they  were  de- 
I'lvercd  from  the  Egyptians,  their  escape 
was  through  the  lied  Sea,  which  pre- 
figured strongly  the  baptism  of  the 
New  Covenant.    Hence  Paul  calls  it, 


A  CONVERSATION  &c. 


llntcr  93?ofea  iiiit  bcr  SCoIffiv  unb  mit 
bcm  9Jiecr.    1  gor.  10,  2. 

:3!a  al'3  ®ott  ber  ^evr  cine  £tift§s-r;«uttc 
tiirch  lyjofeu  (icg  aufric!)teii,  tretcbc  fin 
^•urbilb  wcit  rtuf  b>i6  >f;iaiij  ober  ©eir.einbe 
be?  .f;en'a  Sffu  5  fo  iinif,te  9Jicfc§  nad) 
bcni  33cfi'I){  bc§  .ifcn-K  pet-  bcr  .fnUten  ci; 
nen  srofjen  93ccfcn  cber  ivejjd  niad?en, 
barinncn  ber  '•pricfler  %avcn  imb  fcinc 
eol^ne  fidi  uofI)ei-  ivni'djcn  niuf^ten,  elje  fic 
in  bic  i^iitte  bcc  i£tift6  (ie[)fn  burfU'n.  2 
9J?cf.  :30,  18.  19.  20.  (5.  40,  12.  £)ifj 
fe§  ijl-  aud)  ein  frdfti^e^  ^5•"r^''Ib  geivefcn 
oiif  bic  5Gnj|<i-s5:iiufe,  uHld)e  3cfu5  b<\o\)f 
(en :  ©ii^  fcincr  in  bc5  .fperrn  ©cneine 
fcninicn  nod)  barinncn  bienen  fann,  er 
nni§  bann  and)  rorl^cro  nuf  feincn  ©diu? 
(ten  an  Z^fum,  im  "Baffcr  cjet.uifet  wer* 
ben. 

3a  ferncr  f.innfr  bu  fe[;cn,  umo  ®ott 
bcr  .frcrr  ini  @efe|  geOoten  Ijnt :  "JT^nn 
(in  ?[iqja6i(icr  ivar  rein  fiCnicrben,  fo 
niuf,te  cr  feincn  fciO  ini  IBaffei-  >val\hen. 
3  9Ju^f.  14,  8.  9.  %i  \vi\\\n  bic  ®ci6cr 
\id)  rcini(]en  wollten,  fo  nuigten  fie  fid) 
ini  \[C(iffci-  6iibcn,  obcr  uMfdicn.  (^-erncr 
finb  niand)cr(ci)  SBaffers'J.iufcn  im  ©cfefe 
(]fOoten  i^cwefcn,  uield)e  nllc  nuf  bic  'K.if; 
fevs'^>uifc  ini  0?cuen  5cfraiiient  cjcjictet. 

0?im  will  id)  bid)  nud)  Oeridnen,  »t>ie  es 
mit  bcr  SPnfferjIauf  ini  uciicn  5:iinb  bu 
f*nffen  iii  ;  ?9Jcrfc  c5  >vol)(.  %l?>  @M 
bcr  iv.iter  feincn  (ieOen  So'.jn  in  bcr  2i}e(t 
cffenOaren  wolltc,  fo  niuf,te  cin  25or!«ufer 
vorI)er  gcfjen,  ncmlid)  3ol).inneS,  bcr  fani 
fliif  i]ott(id)cn  5Befel)I  in  bas  3iibifd)e  Sanb 
unb  prebiiife :  Tic 'Wcnfdicn  fodtcn  iBii^c 
tl)un/  iinb  taiifte  and)  bie  SJfenfdicn  im 
SBa.ffer  jur  95iif,e,  baf,  fic  an  ben  gfaubcn 
foUten,  »reld)cr  nad)  il)m  fomiiien  ,vurbc, 
ba?  ifr:  9(n  3cfiim  ben  €o()n  @ottcc.  gr 
taiifte  jii  5'non  na()c  Oei  eafem,  iveil  riel 
2Ca|ycr  bafeldfr  war. 


a  baptism  "unto  Moses  in  the  cloud  and 
in  the  sea."  1  Cor.  10  :  2. 

Again,  when  the  Lord  God  caused 
Closes  to  erect  a'tabernacle,  it  was  a  figure 
of  the  house  or  church  of  the  Lord  Je- 
sus. Thus  had  Moses  to  make  accord- 
ing to  the  command  of  the  Lord,  a 
large  laver  or  vessel  before  the  taberna- 
cle wherein  Aaron  the  priest  and  his 
sons,  had  to  wash  themselves,  before 
they  were  permitted  to  enter  into  the 
tabernacle.  Excd.  30  :  18—20.  ch.  40  r 
12.  This  was  also  a  powerful  figure  of 
water-baptism  which  Je&us  commanded, 
since  none  can  enter  or  serve  in  the 
church  of  the  Lord  without  previously 
being  baptized  in  water  upon  the  con- 
fession of  their  faith  in  Jesus. 

Again,  thou  mayest  see  what  the 
Lord  God  commanded  in  the  Law ; 
namely,  this :  if  a  leper  had  Lceu 
cleansed  of  his  leprosy,  he  had  to  wash 
himself  in  water.  Lev.  14  :  8,  9.  Like- 
wise the  women,  in  order  to  fulfill  the 
law  concerning  their  purification,  had 
to  bathe  or  wash  themselves  in  water. 

Further,  there  were  many  washings 
commanded  in  the  law,  all  of  which 
pointed  to  water-baptism  in  the  New 
Testament. 

Now  T  will  also  inform  thee,  how  it 
is  with  the  water  baptism  in  the  New 
Covenant;  and  mark  it  well.  When 
God,  the  Father,  was  about  manifest- 
ing his  beloved  Son  in  the  world,  a 
forerunner  had  to  precede  him,  namely 
John,  who  came  by  a  divine  command 
into  the  land  of  Judea,  and  preached 
to  the  people,  that  they  should  repent. 
He  also  baptized  them  in  the  water 
junto  repentance,  directing  them  to  be- 
lieve in  Him  who  should  come  after 
him;  that  is,  in  Jesus  the  Son  of  God. 
"He  baptized  at  Aenon  near  to  Salim, 
because  there  was  much  water  there." 


32 


itin  (Scfprad;  :c. 


Sol^n.  3f>6  <e  bann  ni*teiiun|  Scn.  Did  not  this  occasion  a  great 
<ircf,cn  ?(ufrfanb  untcr  fccm  2>elf,  rtieilen  j  comnjotion  among  the  people,  sinc« 
tit  3c'I)'inne&  fo  ein  unc(e)'Pol)nlicl)  2Bfrf  John  did  such  an  extraordinary  work 
t\)atr  bill  er  fcie  2eute  im  'iBaffer  taufte  ?  j  as  to  baptize  people  in  water  ? 

23  liter.  S§  war  felbiijer  3^it  bic  j  Father.  Water  baptism  at  that 
9Caffer55:aufe  fein  fo  f<I;r  frembes  2Bcrf|time  was  not  such  a  strange  work 
unter  belt  Subnif  banned  uiar  fd)on  uor*  among  the  Jews,  fbr  it  had  previously 
!;in  i(ebrdud)Iicb  im  ®efe^f  jur  dujjerlidu'n  |bcen  used  under  the  Law  for  external 
9ieinic(ung,  baruin  gab  e6  in  2infel)un9  ber  I  purification.  Hence,  there  was  no 
Saufe  feiu  i^roles  2Bunber,  aber  in  S(nfef)s  jgreat  surprise  concerning  baptism, 
felmng  feiuer  '•prebigt  Jtar  iljneii  biefe  5au#  |  But  in  connection  with  his  preaching 
fe  ivas  iieueSf  roeilen  er  bie  93ienfd)cu  jur  j  this  baptism,  there  was  something  new, 
-iBu§e  gen'iefenf  unb  jjon  beni  *£ol)n  @ctj  because  men  were  directed  to  report; 
tee  gerebet/  ba§  er  fcinmen  anirbCf  unb  and  they  were  likewi.sc  told  of  fiie  Sou 
baf,  bie  a3Jenfd}eit  nn  il;a  glauben  foflten.  of  God  that  he  would  come,  ams  that 

they  should  believe  in  him. 

Sol)  n.  Sie^en  ftil)  bann  bi:  €tl)rift*  Son.  Did  then  the  scribes,  an  1  ihe 
5elfl)rtcii  unb  bie  ®ro§en  ber  2Bc(t  aiub  great  ones  of  the  world,  suffer  tlvem- 
Mlifeii  ?  selves  to  be  baptized  too  ? 

SSater.  O  nein  I  war  il^nen  Father.  Oh  no  !  to  them  it  wns  a 
tin  nlljuocrncbtdd)  3BerF,  fie  t)era*teten  thing  entirely  too  contemptible.  "Tliey 
ben  ?vatl)®ctte5  iriber  fid)  felbji/  unb  (ie* :  rejected  the  counsel  of  God.  against 
f^en  fid)  nidir  taufen,  mt  bu  e6  lefen !  themselves,  and  were  not  baptized," 
Snnnfr  bcim  I'uc.  7,  30.  5{ber  Sefue  ber  i  as  thou  mayest  read  in  Luke  7  :  bO. 
(Scl)n  Qjottes  war  fcinem  2?ater  l)ierinneu  !  But  Jesus  the  Son  of  God  was  heroin 
gel)crfaiii,  weilen  er  wufjte :  baf,  bie  ?:aus !  obedient  to  his  Father,  because  he 
fe  3c!;anne$  rem  j;iinme[  war;  baruiii  knew  that  the'  baptism  of  John  was 
gieng  er  and)  eincn  jiemlid}en  weiten  Sl^eg '  from  heaven.  He  therefore  came  a  con- 
nu5  ©aliliM  ju  bem  5LM)'i»ne?  an  ben  3crs  siderable  distance  from  Galilee  to  Jor- 
ian,  mtb  lie^  fid)  tau^-n.     DJJatt.  3,  13.  dan,  unto  John,  in  order  that  he  might 

be  baptized  of  him.  Matt,  f  :  13. 

^obn.     T.vi  war  bcdi  ein  9rof,fO-    Son.    This  was  a  wonderful  thing, 
gCniub.-r  Hub  einc  grof,e  S^fjiuitb  I'cn  bem  and  a  great  humiliation   of  the  Lord 
^ertiit  'iS<(u,  baf,  er    fidi    wmi    feincin  Jeaus,  to  permit  himself  to  be  baptized 
.ft^ned)t  3of)aHHe^  im  ©affer  l)af  taufen  |  in  water  by  bis  servant  John. 
laiTen.  j 

93  a  te  r.  wcl)l !  war  ef>  ein  c^tof,d^  ]  Father.  Indeed,  it  was  truly  won- 
flCunberf  unb  cine  groge  2>emiitl)ii]uni)  deiful,  and  a  great  condescension  of  the 
ron  bem  €oI)n  @ette^.  2Be[d)e6  er  itn?  Son  of  God,  which  he  has  left  as  a 
unb  nUen  feinen  5?adifo(tjern  l)interlaffenr  strong  example  for  usj  And  all  his  fol- 
als  ein  frdftic^eS  ^-lirbilb,  ba^  wir  i()m  lowers,  that  we  should  imitate  him. 
«ad)fo[c(en  follen.  1 

<£  c  i)  n.  Jjatte  fid)  bann  (Sl)ritlii5  nur  Son.  Did  Christ  suffer  himself  to 
fearum  taufen  Saffen,  baf,  wir  il)m  nad;;  be  baptized  merely  that  we  should  fol- 
foK^en  foUten  ?  j  low  in  his  foot.steps  in  this  particular? 

CBatcr.  (S^  wugte  ber  €oI)n  @cttcg :  Fathir.  The  Son  of  God  knew  so 
bie  Orbnung  unb  ben  SBitlen  feinee  SSaslwell  the  ordinance  and  will  of  his  Fath- 


CONVERSATION  &c. 


33 


ters  ijiir  trcl)!/  barum  cr  aiub  ju  bem 
f)anne^  flffprod^cn  :  (5e  9eDul)rft  un?  alle 
^aeduijitVit  ju  frfiitten.  2l'«i[<n  nun  ber 
€el!n  @ctte6  f<in<r  (^nnjen  QJniicinbi  niuli 
tin  "^BiiffKrs'J^iib  rriften  unb  orbnen  ivelltff 
b.if,  ee  ein  frjftitjf&  Sieticl  unb  auf,erlitl>ee 
3fHheu  feun  folltf,  nlkn  bcnen  bit  an  ibn 
gl.iut'en  iriirbfn,  fo  l)>u  b«r  €ct)n  ®otte6 
crffliib  bi-n  "y^ilU-n  fdnte  ffinur?  frfi'iUet, 
tvifil  bie  t.iufe  ^C'bannee  vdn  ffiott  Des- 
fo'oli'n  ir.ir,  unb  Ij.it  ,^iu\l<id)  vinen  Slnfan*) 
Dfr  •JCvifferj'iiiurV  ;ifm.ubf,  bie  nid)t  iiKl;r 
jur  iBuf,e  fi-i;n  follte,  fonbern  fine  folcbe 
$nuff,  bie  benni  i^ehoret,  bie  fd-cn  ^^uge 
<;<tl).in»  unb  .in  Jefum  ben  vi£Ol)n  ©ottee 
gl.iuben,  unb  nuf  biefen  il)ren  ©lauben 
Milt)  .bfffnntni§  fie  (^et.iuft  iverben  follten, 
in  bein  OJ.imen  bes  -S.iterf,  bes  >2ol)ne6, 
unb  bes  beiligen  ©eifteP.  !l)ann  al6  ber 
^err  3^fii5  ^et.iufet  iti.ir,  unb  au5  bein 
5i=.iffer  l;er.iuf  iliei),  fo  irurbe  einc  etiin^ 
nie  tiom  .f;iiTi..ifl  jieljoret,  bie  fpr.uh: 
£"ie5  i)l  itiein  lieber  ^o\)n,  an  bem  id) 
5l>ol)li}efaaen  l).ibe.  Unb  ber  l)eil.  ©eift 
f.iin  rtl9  eine  'Xaiibt  auf  ten  Jperrn  ^'I'lnn. 
IT.if,  nifo  biefer  anf.in;)  ber  "IBajfer* 
5.iufe  be?  *)?euen  ^effanient^  <iar  einen  tie* 
w.iltii)<n  (gtifter  unb  Cinfe&er  I)at,  neiiu 
lidi:  @ott  ben  'Jj.uer,  ®ott  ben  eobn/ 
unb  @ott  ben  ipeilii]en  (*)eiiT.  3n  weldien 
brei;  allerl)6d)tien  Oi.inien  ber  Xperr  Jefusi 
«ud)  bie  Saufe  ju  tljun  befoljlen  I;at. 

S  0  {)  n.  Wis  nun  ber  J^err  3efug  ge* 
taufet  war,  Ijat  er  benn  auit)  fogleiit)  bie 
2l>.ilTertaufe  gclcljret  unb  (letrieben? 

^>  a  t  e  r.  3a,  ber  .fperr  3<fu^  fiencj 
aud)  fogleid)  an  i'el)r«3un9er  ^u  matben, 
unb  ju  taufen.  ^IBie  bu  foId)e6  lefen 
fannft  im  3ol).  3,  26,  4,  1.  </S6  famen 
bie  ^lini^er  ju  3ol)anne6  unb  fai^ten : 
SUieifter,  ber  bei  bir  umr  jenfeit  bea  3or! 
tail?,  von  bem  bu  ^jeui^eteil,  fielje  ber  tau« 
fet,  uiib  es  foiriim  jebermann  ,^u  iljm.  3os 
!>anne?  fai^te ;  Sr  iiiu§  uvutfen,  unb  id) 
mug  abncl)nien,  ber  von  ob<n  Fommt,  ifj 
liber  alle,  unb  er  jeujjet  roue  er  flel^oret 


er,  that  he  said  to  Jolin,  "For  thtH  it 
beconieth  us  to  fulfil  all  rigliteonsnoss." 
As  it  was  the  design  of  the  Son  of  Ind, 
to  ordain  nnd  initiate  a  water  bath  for 
his  whole  church  that  it  shoii'd  be  an 
efficacious  seal  and  outward  sijrn  to  all 
thfrse  who  should  believe  in  hini, — he 
in  the  first  place  fulfilled  his  Father's 
will  because  the  bnptisin  of  John  was 
commanded  of  God.  He  at  the  same 
time  made  a  bcfriuning  of  that  water- 
baptism,  which  should  not  be  any  more 
unto  repentance,  but  such  a  baptism, 
which  belongs  to  those,  who  have  al- 
ready repented,  and  believed  in  Jesus, 
the  Son  of  God,  and  are  to  be  baptiz'  d 
upon  this  their  faith  and  confession,  in 
the  name  of  the  Father,  aud  of  the 
Son,  and  of  the  holy  Ghost.  For  whe  i 
the  Lord  Josus  wus  b;iptiz  d.  and  an>so 
up  out  of  the  water,  a  voice  from  heavi-n 
was  heard,  wliich  said,  "This  is  my  be- 
loved Son,  in  whom  I  am  Wfll  pleased.* 
And  the  holy  Gliost,  like  a  dove  alight- 
ed upon  the  hon!  Jesus."  Thus,  fhi-n, 
this  beginning  of  the  water  bapiism  of 
the  New  Testament  has  a  most  power- 
ful author  and  ordainer,  nauiety,  G  ><1 
the  Father,  God  the  Son  and  G"d  the 
holy  Ghost.  In  which  three  most  ex- 
alted names,  Jesas  commanded  baptisia 
to  be  administered. 

Son.  When  Jesus  was  baptized,  did 
be  immediately  after  aldo  teach  an  1  ad- 
minister bapiisai  ? 

Father.  Yes,  he  immediately  be- 
gan to  make  disciples  and  to  baptize,  as 
thou  mayest  read  John  3:  26 ;  4  :  1. 
"The  disciples  of  John  came  to  him, 
and  said,  Rabbi,  lie  that  was  with  thee 
beyond  Jordan,  to  whom  thou  barest 
witness,  bel:old,  the  same  Liiptizeth, 
and  all  men  come  to  him.  John  an- 
swered and  said,  He  must  increase,  but 
I  must  decrease,  He  that  cometh  from 
[heaven,  L>  above  all,  and  what  be  has 


34 


unb  <iffel)en  l).it,  unb  fein  3<ui\n'6  nimmt 
nienMnb  an,  mv  nDer  annimmt/  6er 
rerfie^flt  b.ife  (i)ott  rtnibrljjftici  f<i;." 

j^miyt  au\\)  ^ctiyximd'  in  feinciii  <T\un 
95riff5,  6.  baf,  ter  €ol;ii  ®otte6  fcii!* 
nifii  ffi;  iiiit  ^Csifffr  unb  iblut,  un6  mit 
bcm  ,f;ei[ii]cn  &<\\i,  unC  Mefee  wcirfu  tie 
bro;  3''Ujl<n  auf  Srtea. 

*£  0  I)  n.  ^-inbff  man  bcnn  niulv  b'ife 
Gbrifnij  na*  fctner  '?luffrilet)uni5f  bit 
S33.ifffrj?:,)ufe  6i;fol)l?n  l).ibe? 

23 .1 1  e  r.  %\,  bif  fee  irid  iib  bir  y%<n  ; 
Grffliil)  ills  ber  .^err  ^iiui^  ftine  3u"S'«' 
U'ollte  aufffuben  in  .ille  '3Bdtf  ffin  iiv.uu 
ijdium  pr<bii]en/  fo  gab  er  ibnni  biffni 
nit?fciiicfli.b<n  •i>ef.'i)l :  eif  follten  Ifliten, 
unb  t.utfcn  in  Un\<m  9?.iiiien,  alle  bi<:  an 
ilin  (ilauOfn  iwiben.  ^Jiatfl).  28,  19.  20. 
Unb  ld)ii'r  fie  l)a[r<n  allf?,  ivas  id)  futti 
tu-fclilen  l)atH-.  'll^ic  tu  ait  b  bioftr?  fa-ner 
fclKii  fannilf  in  ber  "Jlpofrdl  (4)<rbi»l't,  ini2 
Gap.  IB.  H7.  as.  '--ai?  ba?  iuMf  frai\tf 
wae  fie  tl)un  fell  ten  ;  rtntwcrtetc  'Pciiue  : 
?l)ut  -buffi,  unb  lajje  ftih  ein  jci^lidur  tau« 
fen  auf  ben  Oianien  ^i^u,  jur  iBervieOunii 
ber  <£unbenf  fo  itKrbef  iljr  <mpfal;en  bie 
©abc  be&  l;eiligen  (ijeifiefi." 

(2ol)n.  l'ie§et  man  amh  noA)  mel)r 
ton  nnbcr'i  bag  fie  iietauft  Ijabin? 

a  t  e  r.  ber  '?(poilel  (45efd)icl)t  6. 
8,  a>.  5-12.  flebet:  <'£ar,  "^.M^lippus  ,vi 
Samaria  pon  (5l)virro  i-,eprebi(ietf  unD  bie 
ba  <;laubren,  lief,en  fi.l)  taufen,  bci;bc  i)Jian» 
uer  unb  'iBeiber." 

*2  0  1)  n.  Sij  'Safer,  '.reilen  l)ier  ffel)«t : 
©5  liegen  ftil)  taufen  ^Jfanner  unb  Jl«ei» 
ber,  baben  fid)  benn  fcine  il'inber  tauftn 
laffen  ? 

25  a  t  e  r.  O  nein  I  T^apon  liefe't  man 
im  neuen  "Jcftament  fein  einjii^ee  ^rempel, 
fonbern  bie  ?(poftet  tauften  nur  foldie : 
£ie  burcl)  ival)re  3?u&e  effentlidi  ben  OJIau* 
hn  an  IJefmii  l)aben  befennet;  nn'il  ijefu? 


seen  and  lieard  he  testifieth;  and  no  man 
receiveth  his  te.stiniony.  But  he  that 
hath  received  liis  teffiuiony,  hath  get  to 
hia  seal,  that  God  is  true."  lu  con- 
firmation  of  this,  John  says  in  his  first 
epistle,  5  :  G.  "that  the  Son  of  God 
came  with  water  and  blood,  ard  with 
tlio  holy  Ghnst;  and  that  these  were 
the  "three  tliat  bear  witness  on  earth." 
Son.    Do  we  find  also,   that  Chnst 


!ifter  his  resurrection  commanded  wate: 
baptism  ? 

Father.  Yes,  this  will  I  shew 
thee.  Tn_  the  first  place,  when  the 
Lord  Jesus  was  about  sending  his  dis- 
ciples into  all  the  world,  to  preach  hia 
gcspel,  he  {jave  ttiem  this  express  clunge:  ^ 
"That  they  should  teach  and  baptize 
iu  his  name  all  such  who  should  be!i -ve 
in  him  "  Ma't.  28  :  19,  JO.  "Te^.ch- 
log  them  to  ob:*erve  all  things  whatso- 
ever 1  have  comniauded  you."  See 
alf^o  in  the  Acts  of  the  Apostles,  2  :  o7, 
■iS.  When  the  people  asked  Peter, 
what  they  should  do,  he  answered, 
"lli'pent,  and  be  baptized  cVcry  one  of 
jou,  in  the  name  of  Jesus  Christ,  for 
the  remissi<m  of  sins,  and  ye  shall  rt* 
ceive  the  gift  of  the  holy  Ghosr."     ^  - 

Son.  Do  we  also  read  of  others,  who 
administered  baptism? 

Father.  Yes,  we  find  Acts  ^  :  5 
— 12,  that  "Philip  preached  Christ  to 
the  people  of  Samaria,  and  thost  who 
believed  were  baptized,  both  men  and 
women." 

Son.     lJut,   father,  pint 


says 
were 

.If 


here,  that  both  men  iiiid  wmneD 
hapfizid, — were  then  no  chihiren 
tized  1 

Father.  Oh  no,  in  the  New  Tes- 
tament we  do  not  find  a  hingle  in.stance 
of  the  kind,  for  the  apostles  bapiizod 
only  such  as  upon  true  repentance,  pub^ 
liciy  confessed  'aith  in   JchUs,  b  cau8i^ 


ii;r  DJieiflcr  «e  il;nen  nid)t  anterl  befol;lfn,|  he,  their  Master,,  did  not  command  any 


A  CONVERSATION  &c. 


35 


<>(§  folitc  tiiufen,  bie  vor  unb  mul)  bcr  j  others  to  be  baptized  tlan  those  who 
5aiif  fonneii  gekljret  werbeii.  are  capable  of  beiug  taught  both  before 

jaud  after  baptism. 

eol;n.  Gi;  f)-it  bcnn  GlKifrus  aui1)|  SOiN.  Why,  did  not.  Christ  then 
nid)t  UfoljUn  t\<  Stintn  ju  m\<n,  unbi  command  to  baptize  children,  and  did 

not  the  apostles  do  it  ? 

Father.  Christ  only  commanded 
to  baptize  believers,  and  not  children  at 
ail. 

it  not  written  in  i\Iatt. 


\)abtri  tie  Mpoftcl  foldjcS  nidu  gfth.m? 

SSnter.  (§l)ri|liif>  bat  nur  befobkn 
l>ie  @l.iu6i^ica  ju  t.iufeiu  unb  gar  nid)t 
Die  S(intn. 

<£  0  b  11.  fteha  bann  nid)t  cjefdirie* 
ben  93fattl).  19.    iTa  (jlu-iftus  fpriitr:!l9 


Son.  IJut 
,  wbt'ie   Christ   said,   "Suffjr  little 


"Saffet  bie  ifinblein  ju  mir  foiiimen,  unb  j  cliildrcn,  and  forbid  theiu  not  to  come 


bas  unto  me,  for  of  such 
of  heaven  ?" 


roeljrct  ihnen  nid)tf  bemi  fold)i:r  ift  bas  I  unto  me,  for  of  such  is  the  kiutjdoal 
Dieiit  @otte6?" 

SSater,   9iJerfe  rcoI)I, 
bt^:  *Q<fui'  \mt  tie  J;dnte  niif  fie,  unbj — •  Jesu/s  laid  his  hands  on  them,  and 
ffgnete  fie."    %b<t  cor.  ter  laufe  {iebet  ,  blessed  tiiem."    But  of  their  baptism, 


ni(tit  (iefdMieben. 

€ol)n.  31)  l)a&e  niid)  l)oren  f.i;-,cn : 
!Daf,  bie  'Kpoftel  i^a^^e  .f;^aufer  (lotaiift  l;at* 
tenr  barunter  ivdren  ja  aud)  iiintcr  geives 
fen. 

OS  (U  e  r.  9?ur  bie  2>ernunff  faijet  foU 
d)e?;  bag  ifinber  barunter  c^ovefeu  finb. 


till  re  is  nothing  written 

Son,  1  have  also  heard  it  asserted, 
that  the  ppoi^ties  baptized  wiiole  fami- 
lies, among  wliom  there  niu-^t  have 
been  iil.-o  children  ? 

Father.  Only  rea.son  says  that 
tbere  were  children  in  thojse  families: 


25ie  ,frei(.  ^dnift  fpritbt  hieruoii  i^ir  nid)tP  but  the  holy  Scripture  says 


niit  feineiti  ein,V;Kn  Wort. 

<2ol)n,  5l>eil  nun  bie  2CajTerj'$aufe 
eirt  fo  (?ro§e^  ©d'ot  uJt  wit  tu  mir  i]f^ei;H't 
<iu9  beni  alten  unb  neuen  ^eiTanienf. 
SPann  benn  nun  ein  itinb  ftirbtf  el)e  ba& 
<i  j^etaufv't  ivirtf  leitet  es  nidit  i£diaben 
an  feiner  i£elii]feitf  ivann  es  cl)ne  taufe 


single  word  about  it. 

Son,    Since  then  water  biptis: 
such  a  great   command,  as  thnu 
shown  me  from  the  Old  and  New  Tea- 
supponinp:  a  ciiild   shou'd  die 


1  IS 

liast 


tamout. 


before  it  is  baptizi»d,  will  such  not  suffer 
loss  in  their  .salvation,  becauce  they  die 


flirDftf  u'eiltn  tt\b  tjiele  fai^en  :  2Me  ^aufj  without  baptism,  as  there  are  uiaoy  who 


fei;  einjiefcfet  anitatt  ter  "J-efd^neibuniV  unb 
irann  ein  ifnnblein  am  8ten  5rtti  nid)!  btt 
fd)nitten  ivurbe^  fo  niu§te  e§  auegerottet 
wcrben  ? 


9Sn  te  r. 
tieffj  fraf^fft. 


S§  ifl  mir  (ieb  bag  bu  mid) 
9lber  merfe  n'chl  ben  einn 


unb  tie  9J(ei;nunii  @otteP.  3<berjeit, 


say,  that  bapti.sm  was  instituted  in  the 
place  of  circumcision,  and  when  a  male 
child  was  not  circumcised  on  the  eighth 
day,  it  was  to  be  cut  off  from  God's 
people  ? 

Fathfr.  I  am  pl-a^e  1  with  thrs 
thy  qiiestion.  Only  mark  well  the  de- 
sign and  mind  of  God.    Whenever  God 


@ctr  it»a?  (\e6cren,  fo  hat  er  ee  ?rc(Ien  I  commandeii  somnthing,  he  would  havft 
gebalten  ha&en,  fe  wic  er  ep  {^eboten.  !5Me  j  it  observed  just  as  he  commanded. 
Jbef^bnoibunci  nun  im  alten  ieftanient,  j  Circumcision  in  the  Old  Testament  was 
wurte  nur  ten  jfndbtein  (\ebcten,  nm  8ten 'only  required  of  male  children,  on  ibo 
'ini}.  'B^nn  nun  ein  ^inb  t?or  ber  3eit  eighth  day.  Suppose  a  child  died  be- 
ware gefforben,  fobdtte  eg  ja  bas  ©ebot!  fore  that  day,  the  law  of  God  would  not 


36 


®cttf?  nidit  u6ertrctfn/  rffe  cl)n  nllcn  |  have  been  transgressed,  as  undoubtedly 
3it*eifel  tieU  rcr  tern  6ten  ^.ig  mrttn  o^tt !  many  d'ed  before  the  eighth  day.  These 
ftorben  f<i;n,  ticRlbi^e  ftnt  nutt  Pf ni'orfm  |  were  not  r<-jeetcd  (for  the  want  of  cir- 
JfOrtfrt;  trie  aiufi  Me  iUtaiitfleiiv  ti<  rpui-sjcumcision),  nor  the  female  children,  who 
ten  cj.ir  nidit  beftbnitteiv  unb  b.iben  boih'were  not  circumcised  at  all,  and  had  still 
niit  jum  eeijen  i;ebcret.  "Jdfo  tr.inn  ein!apart  in  the  blessing  Tlius  when  a 
jtinb  ilirbt  cl^ne  bie  'ILsifferst.iufef  fo  fd\is  child  dies  without  wa'or-bapiisu),  it  will 
bet  e?  ibni  Q.u  nidnp,  n^eilen  ibni  biefelbe  1  suffer  no  barm,  becaus.*  the  comiuand 
nidtt  befdjlen  iff,  unb  b,i6  itinb  ben  8t<n  j  did  not  apply  to  it,  and  the  child  had 
$.1)1  nod)  nidit  erlebet  b.it.  (Ta^  ill :  not  yet  reacheri  that  eightli  day  ;  that  is, 
Tin  $.1^  trorinnen  e?  \}atU  fcnnen  "^uii  that  day,  wherein  V  inii-ht  have  repwnt- 
tbun,  unb  glauben  an  ben  J;<rrn  3ff"'"'Ud,  and  believed  in  the  Wd  Jesus,  and 
unb  iiuf  biefen  feinen  ®l.iuben  battc  fonnen  been  baptized  upon  its  own  faith,  unto 


gctauft  irerben.  SCor.nif  ber  »te  "Ja^  in 
bfr  'iBef^neibuni}  iiejidet  b>it.  Unb  b.trum 
ifr  bie  i.iufe  nur  rcr  bie  (Snvaitfenen  unb 
(}il(iubii)en  befcblcn,  unb  ij.ir  nidit  rcr  bie 
jfinber.  Unb  bie  jointer  finb  in  ffin.iben 
urn  be6  ■SBerbienue?  3<fu  ^^brifri  irillen; 


which  the  eighth  day  of  circumcision 
had  pointed.  Baptism  is  coBimanded 
only  to  believer<  and  adults,  and  not 
at  all  to  childrf  D.  Hi.t  children  are  in 
a  state  of  grace,  and  will  be  saved  by 
irrace  through  the  merits  of  Jesus  Christ, 
unb  ircrben  .lu?  (!5n.iben  fdi^.  Unb  bei; '  In  matters  of  faith  and  of  such  impor- 
I'cld^en  nnd'tii^en  (>jl,iubenfs5ad)en  miifjen  tance,  we  must  look  to  the  express  and 


«u?i\ebni(fte  ".J^efehle  feyn. 

'2ol)n.  ^-inbet  ni.in  benn  nidit  in 
.^ificnenf  ba§  bie  erften  ^^riften  il;re  i?ini 
berget.iuft  l;.tb<n? 

vS.iter.  iDi.in  fiinbet  in  ®cttfrieb 
9frnclb'6  Mbbilbunci  ber  erften  GbriiTen : 
ba|  bie  .S'inbers'i.iuf  erfr  an^efanjien  [).\t, 
in  bent  'Zluf^.in^  be?  5>veifen  bunberten 
3.ibr&  nadi  ^l}r\\v  ©eburt.  Unb  iinfangs 
lid>  tbaten  fie  es  in  ber  ^-leibeiff  iver  ba 
ircdte,  unb  b.inn  iruibe  nur  .nif  bie 


positive  coiiuuands. 

Son.  Do  we  not  find  in  histories, 
that  the  primitive  Christians  did  bap- 
tize their  children  i* 

Father.  We  find  in  Godfrey  Ar- 
nold's Portiaiture  of  primitive  Christ- 
iaj8,  tnat  infant  baptism  began  to  be 
practiced  in  the  end  of  the  second  cen- 
tury after  the  birth  of  Christ.  In  the 
beginning  it  was  done  at  the  request  of 


jQ^i  those  who  wished  it,  and  at  any  time; 

ftern^eMuft,  enbl.d)  b.U  e.n  %\M  ^inen ! ''f'*'-*^^'^  ^^P^'*"^  ^^'^  P^^'^^'"^'! 
Igefebt  b.,au6  9en.ad-t,   ba§  nutn  feini"*  ^  finally  a  certain  p<ipe  made 

ifinb  cbne  5auf  lollte  flerben  lafTcn,  „„6 1  it  a  law,  that  no  child  should  be  suf- 
baeiil  bun1>  hn^ivierii^e  (JJeivcbnbeit  fo'fer'^'l wi 
cin^erifTen,  b>i|  jefcunb  f.iff  jebernian  nieint, !      ^  ^ob' 
bit  itinbertauf  fey  i>on  ^il;rifro  befeblen. 


baptism,  and  thus 
custom  it  has  be- 
I  come  so  established,  tbat  a  great  many 
I  now  believe  infaut-baptism  to  be  com- 
j  manded  by  Christ  himself. 

gobn.  iTu  baft  niir  fd'on  ciele?  poni  Son.  Thou  hast  told  me  already  a 
ber  tli.-affer5$.iuf  (\ef.iiU»  unb  pen  beren  great  deal  about  water-baptism  and  its 
^iditiiifeit.  Oiun  biinft  niid>  ju  fragen, !  importance;  now  I  would  ask,  whether, 
cb  benn  in  bein '^B.ifTer  ira?  befonbers  le»> '  there  is  any  particular  virtue  in  water, 
iteil  fflctt  im  nlren  $eft.inient  fd^onfo  piele  Lince  God  already  in  the  Old  Testament 
fXeinii^un^en  iin  *JPa|Ter  befobleur  unb  j  commanded  so  many  purifications  in  wa- 
aud;  im  neuen  ^eftament  tvieberum  feinen  [ter,  and  also  in  the  Kew  Testament 


A  CONVERSATION  &o. 


37 


©LniOij^n  f in  5Caff<r6>ib  p«rcrbnet  unb  <j<# 
fiift<tl).U? 

OS  rt  t  e  r.  93(frf<  ircbl :  f  ®(iff<r 
ifl-  fin  (Jffirent  ton  Oiott  (icfcbiiffeiif  unb 
<t(If  Tiniif  wrbtfii  burth^  "IGnffn-  c(f^ouiUtf 
jfl  bie  ivin^f  Grbe  (vfreliit  im  '"IBiifTfrf  unb 
j|l  b.u.iuf  iViUi'nibfrf  unb  baWfnfdi  firlbft 
wirb  in  Wiittfrlfi&e  im  5l>iif[er  <\eboren, 
j.i  bfr  @ei|T  Oiottef  bnt  ;inf.ini\(id>nuf  bmi 
^P.ifTvr  i^firchntt,  unb  banim  iff  in  bfin 
?[p.i(Ter  fine  <<otrlid>e  "Ji.irntbfrvilfeit :  Unb 
€briflup  b.it  rtud>  nod)  burdi  feine  'X<\ufi 
tni  'JC'.ifTer  ^lelxifiiief.  I^.irum  er  nud> 
<|cfpro>bfn :  '^(>\).  3.  <r.ife  man  muf,te 
«u?  bfin  IP.ifTcr  unb  Q6t\\i  tvieb<r(\f('oren 
irerbfttf  n'linn  man  in  ba?  ^>{tUt  ©ottce 
<inafbfn  wefltr  nnber?  fn;  fP  otinmodidi. 
<r>innoih  i(ifr  ffben  bif  ©Irtubi^^en  ivir 
nid^t  <iuf  bif  ^rnfr  be*  <!P,ifTer?  ih  ber 
^.nif,  fcnbtrn  fie  feben  nuf  bie  ^r,ift  be^ 
?Pprf«,  n^fldnf  e«  nifo  befcbfen  bnt. 
?Peilen  nun  ^briilti#  feiner  ®emeinb?  ein 
•IPafTerbnb  ((ecvbnet  bnt,  unb  biefelbitie 
turdi  ba^  "JTNifTfrb.ib  im  5Pcrt  reiniiun 
tPid,  n^if  <J>.iutu9  fprid>t  ^pbef.  5,  26. 
Co  cidiuben  benn  bie  (*i!.iubi(i< :  b.i^  ber 
©eberf.im  <\f([<n  bn*  ®ebof  ber  ?!l-affer« 
5.iuf  biffelf'e  leiniuet;  unb  fie  befietjet  DOn 
ten  .^ufiinftiiien  Str.ifen,  n-enn  nur  ber 
IDienfdi  n.nb  biefer  (gd>rTemnie  fidi  nidit 
ivieber  in  ben  S?otb  n^M^et,  burdi  fiinbiiien 
unb  I'ibertrcton  i\U](n  bn^  'S?crt,  benn  ®ctt 
fiebet  nur  nuf  ben  @el;orfiim,  unb  finb  bie 
®I.nibii\fn  vori^fiid'tetbeni  IPert  ,^u  fcl^en, 
unb  b.mn  eri.iniien  fie  in  beni  ©ebovfam 
cin  eni^i^eS  ?eben. 

^  c  b  n.  ©linn  nun  ein  Wenfd)  in  aU 
Um  Od)  feilnujinen  tlidtf,  fein  ©ut  ben 
?(rmen  <j^ab<,  t>iel  betere  unb  faftete,  er 
n'OHte  aber  nidit  c^etaufr  fcijn,  weit  tin 
<iu6erlid)e^  QBerf  ifi,  fonnte  ein  folAer 
gKenfd)  ®ctt  nid)r  gefallen  ? 

OJnter.  93Jerfe  rcoI)1 :  28ann  fin 
9}?enfd)  biefeS  tbate  nu§  traljrem  ii)Iauben 
unb  SicOe  ju  Qictt,  fo  wdren  c5  flute  unb 
lj(itfamc    ©ingf,   unb  foUtec  SDicnfd) 


again  ordained  and  instituted  a  water 
I  bath  for  bis  believers? 

Father.  Observe  well.  Water  is 
an  element  created  by  God,  and  all 
things  are  generated  by  water.  Yea 
the  whole  earth  subsists  in  water,  ani 
is  founded  thereon.  Man  himself  in 
the  womb  is  formed  in  water.  The 
Spirit  of  God  in  the  beginning  moved 
on  the  water,  and  hence  in  the  water 
is  represented  divine  mercy.  Christ, 
also,  by  his  baptism  has  sanctified  the 
water.  Hence  he  said,  John  3 :  5 
"Except  a  man  be  born  of  water  and  of 
the  Spirit,  he  cannot  enter  the  kingdom 
of  God  otherwise  it  would  be  impos- 
sible. Nevertheless,  believers  do  not 
tonsider  the  power  of  baptism  to  be  in 
the  water,  but  in  the  word,  in  which 
baptism  is  commanded.  Now  since 
Christ  has  ordained  for  his  church  a 
water  bath,  and  will  "purify  it  by  the 
washing  of  the  water  by  the  word," 
as  Paul  says  Epbes.  5  :  26,  the  faithful 
believe,  that  the  obedience  to  the  com- 
mand of  water-baptism  purifies  and  de- 
livers them  from  future  punishment, 
provided  they,  after  this  ablution,  do 
not  wallow  again  in  the  mire  by  trans- 
gressing and  sinning  against  the  word. 
For  God  looks  only  upon  the  obedient; 
and  believers  are  bound  to  obey  the 
word,  and  in  obedience  they  obtain  life 
everlasting. 


Son.  Suppose  a  man  would  deny 
himself  in  all  things,  would  give  his 
goods  to  the  poor,  would  pray  and  fast 
a  great  deal,  but  would  not  be  baptized; 
because  it  is  an  outward  work,  would 
such  a  man  not  please  God  ? 

Father.  Mark  well !  If  a  man  were 
to  do  these  things  from  true  faith  and 
love  to  God,  then  they  would  be  g6od 
and  useful:  and  such  a  maa  could  cer- 


38 


iEin  (Bcfprccfj  jc. 


fonnte  -niicf)  <^anj  ge^rif,  bieffni  @e6ot  ber 
5niifi't:i  j?;.iuf  fill)  irillig  untcrtrerfcnf  benn 
t>a6  if}  fben  bie  >val)re  I'iobe  ju  i4)ottf  bag 
man  U\nt  ©tbotc  Ijnit/  unb  fdne  ©ebote 
f  nb  niilit  fibwer.  1  Jot).  5,  4.  ^^erner 
fprid^t  ^PautuP:  1  &or.  13.  bag  irfiin 
nitin  ^'feiiun  SeiO  breniifn  licfee,  unb  alle 
ffin  @ut  bni  ^Irnitn  cidbe,  unb  bntte  bie 
Siebe  nivtt>  fo  troree^  nicbt?,"  unb  bann  be* 
fitreibet  er  ber  Siebe  %vt,  ba$  (le  nUe^ 
glaubet  !t>ae  @ott  gebotfn  f)rtt.  3<»  Sbri* 
ffu^  fpriibt:  Sob-  14,23.24.  ^''JPer  mi* 
lifbft,  ber  trirb  meine@ebote  i)i\Uen,  mr 
nber  mid)  nid)t  liebet,  ber  bait  meine  @ebo* 
U  nidit."  iTftrum  fann  ein  9J?enfd)  n^obl 
in  eij^ner  ^tiligfeit  siel  tbun,  unb  fid)  ben* 
nod)  nid)t  in  ber  I'icbe  an  3ffu'n  ba^ 
Oberbnupt  bntten,  gleidnrie  e^^u  ^Viuli 
3eiten  folite  9J?enfd)en  <te<|e6cn  b'U.  5Bie 
tr  fd)reibet  in  bem  35rief  an  bie  Sol.  2, 
18,  bie  in  @eiflli(bfeit  ber  (Snaeleinber  a,<s 
l)en.  "^auiu^  nennet  e^  abcr  einen  fleifdu 
lid)en  €inn.  2}.  19.  ©cil  fie  fid)  nid)t 
an  bem  >^aupt  gebalten  \)ab<n. 

g  0  b  n.  ^ann  bann  ein  93Jenfib  @oft 
nidit  lieben,  rrenn  er  glcid)  in  (Jinem  nicbt 
irollte  (\ebcrfam  feijn,  unb  fon)!  in  ben  ans 
bem  alien  ? 

2?  a  t  e  r.  ^annff  bu  benn  nod)  nicbt 
merfen  iras  ^-iccbup  fpridit:  Sap.  2,  10. 
ii^o  jemanb  baf  (janje  ©cfcfe  baft,  unb 
fiinbigct  an  einem,  ber  if?'^  (^anj  fdiulbig." 
I'ann  bebenfe  nur  bei  bir  felbflen  :  2l^enn 
bu  mir  10  %\\}r  unb  nod)  mebr,  ivarejl  in 
allem  (\eborfam  geittefen,  unb  idi  tbatc  bid> 
jcfeunb  nur  bfi^fn  €trobbalm  aufbe; 
ben,  bu  njolUef}  biefeS  aber  nicbt  tbun,  unb 
t^itetle^  aud)  nid)t/  fo  muf,te  id)  bid)  j.i 
cor  ein  uncjeborfameg  ifinb  balten,  unb 
trenn  bu  taufenbmal  fpredien  tbateft :  SSas 
ter  id)  trill  alles  tbun,  itb  wiil 
(leiten  ;  ivobu  mi(bbiiif«nbef}f  will  id)  b'"' 
^(l)(n,  abet  ben  gtrobb<iln»  flufjubeben 
biinfet  mid)  fet)  nid)t  notbiflf  ti>  nii^et  ja 
bir  unb  mir  nid)tg.  ©Qtbate  id)ju  birfpres 
(^(n  :  £>u  bif^  ein  unge^orfamer  Q36fen>i(^t. 


tainly  not  refuse  to  submit  himself  wil- 
lingly to  this  command  of  water-baptism. 
For  this  is  the  true  "love  of  God,  that 
we  keep  his  comraandments,  and  bi% 
commandments  are    not  grievous."  1 
John  5  ;  3.    Again,  says  Paul  1  Cor. 
13.    "Though  I  give  my  body  to  be 
burned,  bestow  all  my  goods  to  the  poor, 
and  have  not  love,*)   it  profiteth  me 
nothing."    He  describes  the  nature  o  f 
love  as  believing  all  what  God  has  or- 
dained.   Christ  also  said,  John  11  : 
23,  24 :  "If  a  man  love  me,  he  will  keep 
my  word ;  but  be  that  loveth  me  not, 
keepeth  not  my  sayings."    Therefore  a 
self  righteous  man  may  do  a  great  deal, 
and  not  cleave  to  Christ  in  love  as  his 
head,  for  there  were  such  men  in  Paul's 
time.    See  his  epistle  to  the  Colossians, 
2:18,  where  he  speaks  of  such  as  bad 
"a  voluntary  humility  and  spirituality 
of  angels,"  bui  whom  he  speaks  of  as 
being  vainly  puffed  up  by  a  fleshly  mind,' 
because  they  did  not  adhere  to  the  Head. 

Son.  Can  then  a  man  not  love  God, 
if  he  will  not  obey  in  one  thing,  though 
he  would  be  obedient  iu  all  others? 


Father.  Canst  thou  notundersfand 
what  James  says  2:10.  f'For  whoso- 
ever shall  keep  the  whole  law,  and  yet 
offend  in  one  point,  he  is  guilty  of  all." 
Reflect  upon  thyself,  if  thou  hadst  beea 
obedient  to  me  for  ten  years  or  more  ia 
every  thing,  and  I  were  to  command 
thee  now  merely  to  pick  up  a  straw,  but 
if  thou  wouldst  not  do  it,  nor  even  try 
to  do  it,  I  would  have  to  consider  thee 
us  a  disobedient  child,  though  thou 
wouldst  ?ay  a  thousand  tiroes,  "Father, 
r  will  do  every  thing;  T  will  work  in- 
dustnou.sly;  wherever  thou  sendest  me, 
I  will  go;  but  to  pick  up  that  straw, I 
consider  unnecessary;  it  will  be  of  no 
use  to  thee  or  me."  Would  I  not  justly 
call  the  a  disobedient  fellov 
*)TbU  reading  is  according  to  the  german  rergion. 


A  CONVERSATION  &o. 


39 


So  1)11.  SSatcr,  tu  fpridift  i^wat  tiesi 
fee  oon  fcir,  i|l  abcr  ^Jotr  tm  bit  iJiefac  ifif  | 
flucl)  fo  ijefinnct  o,tc\,(n  f<in<  jfinfccr/  unb 
n?i<  U'olltc  m.m  biifeS  cnreifen? 

>i  t «  r.    3'V  id)  will  bir  ti  nu§  .ircil. 

fo  iiefiiiiKt  fn;:  "^etrachte  nur  irap  ber  crs  ] 
jit  i)Ji<;nfcl)  ill!  '•^.^.uMbi^P  (letljnn  I)iU.  @ott 
fa^te  ju  iljm :  folltc  pon  alien  '.^laumen 
tffeUf  abcr  nur  fcn  eincni  fcllte  er  nii1)t  efs 
fen.  €ietef  fobalb  er  »on  bem  perbotenen 
IBnum  (ici^fffen,  ba  perlor  er  alle  feine 
@liicffelii]feit,  unb  n?urbe  a(9  ein  UniUl)or» 
fomer  ,^uin  *:p.nabicP  hinau?  cieftof,en.  3'^ 
betr.iibte  ferner  iras  ®m  ini  ^efe^cietl^an 
unb  (icboten  I)at;  4  DJiof.  15,  30.  31.  ba 
!)eif,t  ee  :  "H-cnn  eine  €ede  niit  2?orfrt& 
funbi(-\et,  unb  bee  ,f:enn  "ll^ert  Deradnctf 
unb  fein  <i)ebot  falircn  laffer,  bie  fed  nues 
gerottet  iverben."  gielK  ferner,  nl6  bie 
geljne  9(flrcn^  frenibes  j^euer  por  ben 
J^errn  bnntten,  fo  niu^ten  fie  be?  ^cbe^ 
tierbcn.  3  Wof.  10,  1.  2.  Unb  ber 
nt(i  €aul  n<arb  wetien  feinee  lln3eI)orfaiii9 
ron  beni  X^'errn  verworfen.  1  leam.  15, 
22.  23.  3n<lleirf"ien9(iban  niuf,te  niit  feineni 
ganjen  >^aufe  fterben,  n^eil  er  bem  *J>efcl)l 
®cttc9  irar  uni;el)Oifam  I'lewefen,  inbem  er 
bei  ber  (Jroberuni^  ber  «tabt  Jeridio  etiims 
ron  bem  *Berb.innetfn  (;enonmien,  ireld^s 
@ott  eerboten  b.itte.  ^Jof.  7,  20.  3a  ee 
nodren  nod)  eiele  ber(\Ieid''en  3eu(]nif,e  au6 
ttt  vf?ei(.  gd^rift  an^ufubren,  nber  biefe? 
fet)  (\enu^.  5l^orauP  bu  feben  fa mft  ;  ba^ 
©ottpon  alien  feinen  ©efdn^pfen  einen  un* 
Mmgan^jlidien  @el)orfam  forbert. 

€■  0  bn.  3*  nietfe  nun  n'obl :  iTaf, 
Ux  Wenfd)  nidit  nur  feben  fell  ouf  ba6 
n)n§  gcboten  fonbern  auf  ben  ©ebieter 
felbilen,  unb  pornebmlid)  urn  ber  ©ro^e 
Ui  ©ebietere,  baruni  fcHen  aud)  alle  @es 
{tote  be^  gro|en  ®ctte6  gro^  ge|)alten  mv« 
ben. 

S3  a  t  c  r.  3«f  l""^  iff  jeberjeit  ber 
»fal)re  ®laube  unb  bie  roajjre  Siebe  aller 
$(i(igen  unt  @ldM6ig(n  geivcfcn.  @i( 


Son.  Fatbcr,  thou  sayest  this  of 
thyself ;  but  is  GoJ,  who  is  love,  of  the 
same  miud  toward  his  children?  and  if 
he  is  how  can  it  be  proved  ? 

Father.  Yes,  I  will  prove  it  unto 
thee  from  holy  Scripture  very  clearly, 
that  God  is  just  80  minded.  Only  con- 
sider  what  the  first  man  did  in  Paradise. 
God  said  to  him,  Thou  shalt  eat  of  ev- 
ery tree  but  one;  of  that  thou  shalt  not 
eat.  Now  see !  As  soon  as  he  had  eat- 
en of  the  forbidden  tree,  he  lost  all  his 
happiness,  and  was  expelled  from  the 
garden  ofEdenforhis  one  disobedient 
act.  Again,  see  what  God  has  done  and 
commanded  in  the  law,  Numb  15  :  30, 
31,  where  it  is  said,  "If  a  soul  doeth 
aupht  presumpfuously,  and  despises  the 
word  of  the  Lord,  and  breaks  his  com- 
mandments, it  shall  be  cut  off."  See 
further,  that,  when  the  sons  of  Aaron 
brought  stranjre  fire  before  the  Lord, 
th<^y  died,"  Lev.  10  :  1,  2.  And  King 
Saul  was  rejected  by  the  Lord  on  account 
of  his  disobedience.  1  Sam.  15  :  22, 
23.  Thus  also  Aehan  had  to  die  with 
his  whole  family,  because  he  disobeyed 
the  command  of  God  in  taking  of  the 
accused  thing  at  the  downfall  of  Jeri- 
cho, which  God  had  forbidden.  Josh. 
7  :  20.  Thus  many  testimonies  of  the 
same  import  might  be  adduced  from  the 
holy  Scriptures,  but  let  these  suffice  to 
show  thee  that  God  requires  a  strict 
obedience  from  all  his  creatures. 

Son.  I  apprehend  now,  that  man 
ought  not  to  look  only  at  the  command- 
ment, but  also  at  the  lawgiver,  and  es- 
peoially  at  his  greatness  Therefore  all 
the  commandments  of  the  great  God 
should  be  esteemed  great. 

FatheSi.  Yes,  that  was  always  the 
true  faith  and  the  true  love  of  all  the 
Bsiats  and  believers.   They  did  what 


40 


IE  in  <Bcfpr«d)  :c. 


itnt  b.it'ni  alien  il)ren  2?cr|T-.iiili  iinb 
len  (itbcuiKt  iinter  ten  SCilkn  ilirf?  ^ets 
te«.    llnb  nhin  f.iun  i>iMi  fcincin  ®I.iubis 
^fn  l)L-ren  cter  merFi-n,  baf,  erfubin<inem 
tin,^ii^en  &<bct  Orttte  ®ctt  unbcrRfeft. 

(go  1)11.  3\?rtnn  nun  fo  eie'  j.i  ndoP 
biir.in  c;<Ui]en  ift  nn  .fpaltun^  fer  ®^t'otc 
©otfepf  \vk  feinnit  ee  tann,  baf,  ©ottallfs 
jfit  ben  93icnfdKn  l.uiter  einfnlti^ie  Tm\\< 
jlft'cren  bntf  wit  man  Rben  fann  im  9llffn 
unb  '7?eucH  Xcfrantenf  ? 

OS  a  t  <  r.  93JvvFe  >rcl)t,  ®ctt  ill  an  fich 
fclbllen  fin  einfdltit^ef'  o^uuc-  iPffen,  unb 
f)nr  bsr  93ienfiten  ibren  2>ifnft  gar  niclit 
nl>tl}i^,  benn  fr  Ijat  rid  taiifenb  nial  taiu 
fnib  (5ni\el  unb  ©cifteiv  bic  il)in  binien. 
JDic  ®e('otf  nuof  bie  (Sett  jcbfrjeit  bencn 
SDJenfihcn  o,ic^tb(n  \hitt  finb  nur  um  be? 
OJifnfcbcn  trillen  j^fciK'cn,  baf,  ber  SJJenfcb 
babunl)  and)  foil  flein  unb  finfaltii^  wtrt 
ben,  uieil  ber  9J}enf*  bunb  ben  ^mII 
bniiif  in  bic  .frcbe  (iffrifi^cn  ijT,  unb  cierne 
trill  (irof,,  niacbtiji  unb  bc'I'^l  in  feinen  ei« 
<(enen  ^uc^tn  fei;n.  Urn  nun  ben  DJIen* 
fiben  ron  biefeni  feineni  33erbei()en  ,^u  cr* 
lofen,  bat  @ott  bur*  feinen  €cba  einfdU 
ti(\f  !^inc^e  ,^u  tbun  befcblen.  Unb  tronn 
fie  bor  9.1?enfib  in  niabreni  ©lauben  tbutf 
unb  feine  *2>ernunfr  in  ben  ®eborfam  c^te 
fanjV"  ninntitf  fo  irirb  er  au*  nadi  unb 
nad)  einfaltia  unb  finblidv  unb  ebcn  in 
bicfer  Sinfalt  finbet  bie  >2ee[e  irieber  9iU5 
lie,  'A-ricbe  unb  igid^crbfit.  1>arum  audi 
(EbrirruP  fprid^t :  ^Pabrlidi  idi  fai^  eud>: 
5Bann  ibr  i.id)t  ireibet  n-ie  bie  ifinber,  fc 
fknet  nid}t  in  bafi  j^imnielreid)  eins 
geben. 

'2/1  b  n.  0?un  kh  )vc\}\  i^crffanben, 
ba§  alle  ©ebcte  nur  auf  ben  wabrm  ©fs 
bcrfam  yelen.  2Dic  audi  ba§  ®ebot  ber 
'?Pa(Terf'iauf/  ireldiep  (5bviftii^  f'iif"  ^fpo' 
ftetn  befcblen  [)AU  ba§  fie  taufen  follen, 
uub  fie  and)  gctauft  baben.  3iT  aber  bie? 
fee  Qkbot  an  alle  Ojlaubi^c  cr^ancien,  bag 
fk  fotlcn  g  tauft  iveiben,  unb  bag  tiefe?< 


Gnd  commanda  fhem,  and  s\il)jected  all 
till  ir  own  will  and  undcrsfanding  to  (he 
will  of  God.  Neither  can  wc  find  tbo 
case  of  a  single  believer,  fliat  n fused 
obedience  to  God  in  any  comniandtucnt. 

Son.  If  so  mucb,  and  especially  if 
all  depends  i3pon  the  l;eeping  of  God's 
commandments,  why  did  God  always 
command  men  notliing  but.  simple 
things,  as  we  can  see  both  in  the  Old 
and  New  Testament  he  did  ? 

Father.  Consider  well,  that  God 
is  a  simple  and  pood  being,  and  docs 
not  stand  in  need  at  all  of  any  services 
from  man  :  for  he  has  many  thousands 
of  angels  and  spirits,  who  serve  liira. 
Now  the  commandirentH,  which  God 
eave  at  any  time  to  man,  were  given 
only  for  man's  sake,  to  make  him  lowly 
and  simple,  because  by  Adam's  fall  he 
became  exalted  in  his  own  conceit,  otid 
de.sired  to  be  great,  mighty  and  holy  by 
his  own  devices.  Now  to  rescue  man 
from  this  perilous  condition,  simple 
tilings  were  required  of  him  by  God 
through  his  iSon.  And  when  man 
does  them  in  true  faith,  and  it  his  rea- 
son yields  to  the  obedience  which  18  re- 
quired of  him,  he  will  then  by  degrees 
become  simple  and  childlike,  and  in 
this  very  simplicity Jthc  soul  will  find 
again  rest,  peace  and  security.  Hence 
Christ  also  says,  "Verily,  T  say  unto 
you,  that  unless  ye  become  as  children, 
ye  cannot  enter  the  kingdom  of  heaven.' 

Son.  I  have  now  well  understood, 
that  all  commandments  point  only  to 
true  obedience.  The  same  is  the  case 
with  the  command  of  water-baptism, 
which  Christ  has  commanded  his  apos- 
tles to  administer,  and  which  also  they 
did.  13ut  was  this  command  intended 
for  all  believers,  tbat  tbcy  should-  be 


A  COiNVERSATION  &c. 


41 


Qiibi^t   i}U\b<n   fed  f>i^   nne  ^nbc  ber 

<I!  n  t  f  r.  iDiffi'?  itT  (\an\  fl.ir  niifiv* 
triicft,  b<\)m  29,  19.  20.  t.i  tn 

.fpfilanb  |prtM>r:  "I'fbrot  af(e  Q?c(ffr,  iinb 
t>nift;t  fif  ic.  lint  Id>rct  fie  b.ilKii  aflff-, 
iv>i9  i(b  null  bifoblen  ImOc.  Unt'  fiel)>'{  i^l^ 
tin  fuel)  nlle  ^.iijf,  bi§  an  t<x  i!t>elr 
(Snbf." 

€  0  I)  u.  S^abux  t<nn  n.uh  ttr  ^(poilf  I 
5ol)  iiud)  nnbere  Wcnfdien  t.nifen  fciirfm/ 
lie  eben  niibt  fo  ivie  bi<  2(po|l<l  baju  gfs 
fiinbt  >r.i«n  ? 

2>rtter.  ?3?erfe  n^oliff  tie  .^niiflitilj 
tung  unfc  Ortiuin(ifri  ©ettffv  fi1>cn  unter 
tm  Qjffefe.  «l6  Wort  tunh  Wofen  fin 
.O'liu?  m.Khfn  lief,,  trcrinnen  ^^.Viefter  ,<uni 
(Tienile  fei;n  muften  ;  fo  b.it  (i5otf  ttn 
SMmm  I'fi^i  trt^u  erfcbren,  iinb  iiii?  bif« 
fern  Stiinim  Ijat  ®ott  felbfl-  9(.uon  mib 
ffinf  eoljiif  frwabtetf  bif  bdP  ^Vifftfiv 
"Kmt  pfletien  follten.  9((«  niiii  cftiiml?  ber 
tempel  unb  iitlfs  .^erfiorit  unb  iM'rbftbet 
iriirbf,  iinb  fie  wiebfrmn  bfn  WottcfbieniT 
pflec\en  U'oIIteiv  fo  burfre  f^  fein  nnbfrer 
t!)im,  al?  ber  nu?  brm  ef.mini  Sei'i  rt-nr. 
2((tfr  ber  (\ctt(ofe  jfonici  "Jerobfiim  iiMibti- 
folilie  ju  <}>riflTfr,  bif_  niitt  axif  bfiii 
Ctrtirm  Sfi)i  rrnrfn,  biffe  fonnten  nud^ 
bfn  filfiben  ©ottffbieniT  rerridnen.  1 
ifiMi.  12,  Si.  IBnnn  fi-  nber  nu?'  bem 
gfnnim  I'epj  '•^rifrffr  frtroblfen,  fo  n.ib' 
men  fie  fotdie,  bit  in  ben:  ©ffefe  91iofie 
irobl  frf.ibren  ivaren,  unb  bieff  burfteii 
feine  l^eMer  noib  ffiebred'en  am  ?fibe  b'l- 
ten.    3  DJ?of.  21.  21. 

■  93?erfe  n-ohl  i  (J?  Ut  ber  ^cl-n  ffiotte? 
ffdMlen  untcr  ffine  (V5fn7finbf,  rer^  frfff 
?fpoftfI,  unb  berndd')  5fbrfr,  unb  rtnbere 
bct^ilfidifn  (lefe^r.  (Tif  2(pofteI  nun,  haUn 
foj^leidi  rtudi  iinbert  fnvnbtft  bfn: 
S^ieilft  in  bfi-  .f;'iiu6b'iltun(i  @oftfS,  nl? 
jum  "^nuffn,  be«  95iinn  fubren  unb  ber* 
^leidifn,  bnmit  bif  <\cttlidxn  Orbnuncien 
>robl  untfrbnltfn  trurben.  git  b^ben 
<ibfr  jfbfrjfit  nwr  foldif  frtrnfjl-t,  b'>  cii? 


baptized,  and  was  it  desiffnod  to  contin- 

lue  to  flie  pnd  of  the  world  ? 

I  Fathfu.  This  is  very  clearly  ex- 
prcFs.  d  in  Matt.  28  ;  19,  20.  whoro 
tlie  Siivinrsays,  'Teach  all  nations,  and 
biipiize  them,  and  teach    tbetn    to  ob- 

I  serve  jiII  tilings,  whatsoever  T  have  coin- 
nianded  ynu;  and  lo,  I  am  with  yon  al- 
ways, ever  unto  the  end  nf  the  world.' 

Son.  Alter  the  apostles  were  dead, 
had  also  ether  men  permission  tn  bap- 
tize, thnnph  tbey  were  not  sent  like  the 
apostles? 

Father.  Mark  well  God'.s  cere- 
n-ony  and  ordinances  an  they  already 
had  been  given  under  the  law.  When 
(rod  caused  a  tabernacle  to  be  raised  by 
Moses,  in  which  the  priest.s  wore  to 
serve,  lie  chose  the  tribe  of  Levi,  and 
from  this  tribe  flod  himself  selected 
.^aron  and  his  sons,  that  they  should 
minister  in  the  priest's  office.  Now,  as 
it  often  happened  that,  the  temple  and 
al)  were  destroyed  and  ruined,  when 
divine  service  was  to  be  observed  again, 
no  others  would  do  it,  but  those  from 
the  tribe  of  Levi  But  the  wicked 
King  Jeroboam  made  .such  priests,  who 
were  not  of  the  tribe  of  Levi,  and  who 
would  only  administer  false  worship. 
I  Kings  12 :  31.  When,  however, 
priests  were  chosen  from  the  tribe  of 
Levi,  they  took  such,  as  were  well  in- 
■Jtructed  in  the  'aw  of  Moses,  and  whose 
bodies  were  free  from  blemishes  and  in- 
firmities. Lev.  21  :  21. 

Note  well,  that  the  Son  of  God  him- 
self first  appointed  in  his  church  apos- 
tles, and  then  teachers  and  other-. 
Now  the  apostles  also  soon  chose  o'her.. 
for  the  service  in  the  bouse  of  God, 
namely,  to  baptise  and  administer  dis- 
cipline in  order  that  the  divine  or- 
dinances Liifbt  continually  be  sustained. 
But  they  always  chose  only  such  who 
descended  from  th?  royal  p:i  .'thood  j 


42 


ftin  (Bcfprad?  h. 


fccm  botKnpriciTcrliitfn  (5<cf>.tled^t  warm, 
ift:  ^ie  tni  (i^dft  3ci"u  batten/  un6 
tiinh  tcnfelbcii  turften  fic  auil)  taus 
fen  unb  nntere  Xincie  tl)un.  5Jun  ba&en 
bie  ?(po(lel  fihon  b<\)  il)veu  3«'itfn  foUbe 
!UJen|\1)en  gemerfetf  bie  jjirar  unterni 
Sibein  S^rijlen  ivnren>  nber  ben  @ei|l- 
dbiilTi  nicl)t  l^ittcn.  2?on  benen  fngt 
<Paulu^  ju  ben  2(eltejien  t»on  Spbefo ;  in 
ber  *?lpofl.  @efd\  20,  29.  30.  "Hui^  nut 
felbit  irerben  Wanner  auffreben,  unb  cers 
teljrte  Xintje  reben."  €ie  iverben  fid)  felbs 
flen  aufmerfen  unb  per  tuibtig  aditen. 

llnb  biefes  jeberjeit  ein  5fenn,neidien 
M  f.ilfdien  ©eifte?  (lenpefen.  iTenn  irann 
bcr  93ienfd)  fid)  fe(l))l  in  (Sl)re  fefeen  iri!I, 
fo  iii  er  nid)t  ber  %xt  gbrifti.  iTer  l)at 
ftd)  nidit  felbll  in  ba§  '•].^l•ie^}el■tbuln  gefc^r, 
fonbern  fein  25iUer.  llnb  bag  bie  erilen 
?cbrer  unb  ?(elteften  ber  (*iemeinben  vcn 
tm\  .f;»eil.  ®eijt  finb  cingefofeet  n^orben, 
brt§  liffet  man  in  ber  %p.  &<\d\  20,  18. 
28.  !ra  ber  ?(pcftel  ^|^au^uj  bie  9(elteften 
unb  I'ebrer  von  ber®emeinbe  ,^u  Spbefo 
fidi  foibern  liefi,  i\.ib  er  unter  anbern  ibnen 
«ud)  biefe  Sennabnunci :  'A^abt  adit  auf 
fud)  felbil,  unb  auf  bie  ^lan^e  .f^eerbe,  uns 
ter  n:ieldie  eud)  ber  ^eil.  @ciiT  gefei^t  IjM 
jU  3?ifd)Jfen."  2C. 

2Pie  nber  bie  9Jienfdien  fid)  felbft  bunb 
tbren  ei;]enen  Qit\\i,  unb  eii^ene  Ubre  in  ben 
Iiienfr  ber  ifird-en  j^cfefeet,  fo  ill  baraup 
ber  (irof,e  DJtifebraudi  unb  allee  25erberben 
finijeriffen  unb  entftanben.  *Tiun  finb  fo 
»ifl  taufenb  '•)>rebi;]cr  in  ber  '2Belt,  unb  bie 
iteni^ften  finb  t-on  bem  fonijilidicn  '^ries 
ftertbunif  ton  bem  \)i\[ic^(n  i'olF.  1  ''Pet. 
2,  9.  2)ie  u'en'iiften  baben  ben  @ei|l 
6l)riiTi,  X>ie  )Vtnii(ften  finb  pen  bem  beil 
©eiil  einiiefe^jt  ^u  5fiifdH>fen.  !raruin  pre* 
Mgen  fie  aud)  nurum  ibte  eigene  Qljn  unb 

cb". 

2(6cr  bie  ©(aubigen  @emf inben  nad)  ber 
^pofrel  ^ob,  bie  nod)  rein  unb  lauter  ge* 
blieben,  bie  b-iben  jebcrjcit  foldx  DJfhnner 
anter  ful>  fr«?4l;let;  bie  ben  ®ciji  3<fu  \)at* 


I  that  is,  sucb  as  had  the  spirit  of  Jeeus, 
I  and  in  this  spirit  they  were  also  per- 
i  mitted  to  baptize  and  do  otlier  things. 
But  the  spostles  already  in  their  time 
noticed  such  men,  as  indeed  appeared 
to  have  become  christians,  yet  they  had 
not  the  Spirit  of  Christ.  Of  these 
^aul  said  to  the  elders  of  Ephesus,  Acta 
20  :  29,  SO,  'Of your  ownselvcs  shall 
men  arise,  speaking  perverse  things, 
to  draw  away  disciples  after  them.' 

This  has  been  at  all  times  a  sign  of 
the  false  spirit.  For  where  a  man  will 
'take  this  hcnor  unto  himself/  he  is  not 
of  the  mind  of  Christ;  for  He  did  not 
place  himself  into  the  priesthood,  but 
(was  made  an  high  priest  by)  his  Father. 
That  the  first  teachers  and  elders  of  the 
churches  were  appointed  by  the  Holy 
Ghost,  appears  from  Acts  20  :  18,  28. 
When  the  apostle  Paul  had  called  to 
him  the  eldeis  and  teachers  of  the 
church  at  Ephe=us,  he  gave  them  among 
other  charges  this  also;  'Take  heed, 
therefore,  unto  yourselves,  and  to  all 
the  flock  over  which  the  Holy  Ghost 
hath  made  you  overseers,  &c. 

But  whenever  men  pleased  them- 
selves in  the  service  of  the  church  by 
their  own  spirit,  and  to  their  own  honor, 
from  this  great  abuse  and  corruption 
originated,  and  spread.  Thus  there  are 
now  many  thousand  preachers  in  the 
world,  but  by  far  the  smallest  number 
are  of  the  royal  priesthood,  of  the  holy 
people.  1  Pet.  2  :  9.  Tho  smallest 
number  have  the  Spirit  of  Christ.  The 
smallest  number  were  made  overseers 
by  the  Holy  Ghost.  Therefore  they 
preach  also  for  their  own  glory  and 
emolument. 

But  the  churches  of  believers,  after  the 
death  of  the  apostles,  which  did  still  con- 
tinue pure  and  nncontaminated,  always 
chose  such  men  among  themselves,  w  bo 


A  CONVERSATION  &c. 


43 


ten,  unt  fiit)  felbft  fcrleiuyuten.  lint  wit  \  liad  the  Spirit  of  Jesus  and  who  denied 
(Sbriffue  dufeerlitb  K'n?  21pcpe(  envnblft  tliemsclves.  And  as  Christ  himself 
fjiitr  fo  l)at  aucl)  jcber,^eit  tie  ©enieiiibc  fcf6:  chose  the  apostles,  so  likewise  the 
Jrerrn,  nl9  ter  Seib  Sbriftif  iviet^r  ertT)6l)«j  church  of  the  Lord,  as  the  body  of 
Ift  felihff  tit  fie  twr  tiidititi  eifanntcrif  tie  j  Christ,  ever  since  chose  such,  as  they 
Ijnben  benn  nui1>  getauft;  unb  ill  ber  3Se«  j  thought  fit,  and  these  also  baptized,  and 

thus  the  coniniard  of  the  Lord  in  its 
purity  has  never  ceased  nor  been  dis- 
continued, for  he  said,  'Teach  them  to 
observe  all  things  whatsoever  I  have 
Yes, 

this  command  will  remain  in  full  foice, 
until  Christ  shall  come  again  to  call 
to  account  concerning  his  doctrines,  not 
only  his  own  servants,  but  also  his  en- 
emies. 

CvPRlANUS  and  other  pious  men  of 
\hc  primitive  church  required  of  one 
who  would  baptize,  a  true  sound  faith 
in  Christ,  and  a  proper  nppointment  by 


ffl)I  be9  .^<rrn  3<fu  nml)  fcinn-  I'liuter* 
felt  nimiiil^  nu§A«bli<bfn  noii)  nut\\el)oret, 
ba  tt  fpridit :  ''i'<l)ret  fie  biilten  nllts  wae 
id)  eucb  befoHen  Ijabe,"  dllmi).  26,  20. 
€onbern  biefer  35efel)l  wirb  bleiben,  bis  I  commanded  you.'  Matt.  28:  20 
lafe  S!)ri|T-u6  rrirb  tvieber  fcmnien  9ie,d)s 
itun^  ju  !).iltfn  votOftn  feiner  2d)r>  niit  fei* 
nen  eigenen  ^necl}ten  unb  auii)  tvit  feinen 
S^-einben, 


(TypriftfiuOf  unb  nnbcrc  fremnie  Wdn« 
ner  ber  erften  Jfircben,  forbcrtcn  von  eineni 
itt  ba  t.iufen  >rolltff  ben  traljren  (\efunben 
©liiubeniin  Sljriftunv  unb  tvonn  neatliib 
>tf  ©enieinbe  iljn  baju  ern'nblet  \)ont. 
6ben  fo  fitreibet  aud)  ba§  Sonciliuiti 
3Iibrio  unb  ferberf  ron  eineiti  ber  ta  muj 
fen  irill  unb  fell :  er  juerfl  feine 

?:nufe  fofle  riittii}  \)abtn,  unb  nad)  feiner 
tnufe  nid)t  wieber  in  >£unbi'n  (jcf.illeu 
fei;n,  bnburd)  er  bie  ®nafce  eerlorcn  Imbe. 
Unb  rttie  aurf)  (Brcgoriiis  melbet :  t}a(te 
tu  finen  jeben  trurbii]  unb  gefdiicft  c,enu(\ 
jum  ?(mt  bee  ?;rtufen6  I'ern^nlten ; 
roann  er  unter  bie  ©ottfeligen  fann  {lejeljlet 
rrerben. 

€  0 1)  n.  3*  Perflel)  nun  <\at  nicl)!  t>on 
ber  5.njf,  bag  ee  ein  SBefel)l  von  (Sbriflo 
«n  feine  ©Irtubi^en  i^,  bi?  an  tai  (Jnbe 
ber  "JPelt.  ^lun  mo&it  id)  aud)  &tmf,i 
\)(it  \)abtn  mx  ber  2(rt  bee  5aufenff  cb 
man  iiti  9Pnffer  taufen  fcIN  unb  ob  man 
«ud>  in  einer  €tube  niit  tiner  S^ani  voW 
tD3(iffer§  tnufen  Fann,  unb  ben  @e!)orfam 
gejen  bad  @ebot  erfullen? 

23  0  t  e  r.  9]ferfe  wo\)U  id)  mil  bir 
*ud)  biefe§  nu6  ^eil.  <Scl)rift  niol}I  jeigen, 
erfHid):  Sl)ri|T-u§  al§  bee  waljre  QSorgdn* 
Htv  feiner  ganjen  ®emeinbe,  iji  »on3ol)an« 
He  im  3orban  gttaufet  roorben.  iUiattt;. 


the  church  to  that  oflSce.  The  same 
was  required  also  by  the  council  at  IH- 
bris  of  one  who  would  baptize,  that  first 
he  should  have  received  his  baptism 
regularly,  and  after  his  baptism  should 
not  have  fallen  again  into  sin,  by  which 
he  might  have  lost  grace.  (jREGORT 
also  says,  "Consider  thou  every  one 
worthy  and  suflSci<ntly  qualified  to  ad- 
minister baptism,  if  he  be  numbered 
among  the  pious. 

Son.  I  understand  now  very  well 
about  baptism,  that  it  is  a  command  of 
Christ  to  believers,  even  unto  the  end 
of  the  world.  Now  I  would  wish  also 
to  have  some  assurance  about  the  mode 
of  baptism,  to  know  whether,  we  are  to 
baptize  in  the  water,  or  whether  we  may 
also  baptize  in  a  room  with  a  handful  of 
water,  and  thereby  fulfil  the  command- 
ment  ? 

Fatheb.  Observe  well ;  I  will  point 
out  to  thee  also  this  clearly  in  the  holy 
Scripture.  First,  Christ,  as  the  true  lead- 
er of  his  whole  church,  "was  baptized 
of  John  in  the  river  of  Jordan."  Matt. 


44 


ISin  (Bcfprftd?  k. 


3,  i:^ — 16.  !Jol)nnne§  Mufte  nn  fintm 
Ort  n.ihe  boi  eiilinif  beim  H?nr  piel 
?[D.i(Ter  b.ifflbll.  ?o!).  3,  23.  €i<lK  nu§ 
bieffn  ^mkn  '^(ug^tn  follteft  tu  fduMi  (if« 
mi^  mcrfen  fonneii/  fc.i^  u'fnn  man  t.is 
Q5f['ot  tor  ^.luf  an  einem  trocfcneni  Ort 
l)(irrc  erfullen  fonnnu  fo  iriirbe  JchnnnfS 
«idit  I)int^f((nnf,fn  ffi)n,  wo  ml  goffer 
watf  ti\m  e?  ift  jn  riel  iifmnii^Iid'^er  in  ei< 
nfr  €tii(ie  ii(9  im  5Prtffer  rcl*c§  \ii  tbunr 
lenn  brt&  «!D.ifffr  ift  eftntiil?  falo  unb 
jjwift  bie  'Ji.itiir  fin  ^vcnig  nn. 

?T?un  ivid  id)  bir  jum  llc0frfl[u§  nocb 
mel)r(re- 3<iicinif,«  f.i(;(n :  lKif,et  ber 
^efeljl  i>cn  ber  5aufe  cii^cntlid)  nacb  bem 
QJvifdiifd^cn  ^Pfit,  5inMiidT-n.  'Bit 
benn  von  ^f^'f'"'**'^  ^^cKmiij^ci*  fo  i)T 
iiberf^lt  n'Oibcn.  igoitbem  iUht  b.i«  3>fs 
fprcncien  nufijefcmmfn  liT,  uwt  ^if  ffidchrs 
ten  rt>e(jen  H^rtlidifcit  fidi  fur  tern  <!liafffr 
<icfd^«ut  li.ibcn,  fo  nKi)ncn  f(ff  ni.m  fonne 
bii^  (irial)ifd')e  5Gcrt  nud)  Q?efprni;\en, 
'^icc;ief.fn  ober  7?rtf,iiiadifn  ufljnicn.  ^tm 
nod)  nii'iff^n  fie  cielten  l.iffen/  baf,  e?  Sin* 
Uudnn  l)ei§ff. 

€icl)e  fernerr  die  borten  ^^I)ili|^pu^  ben 
hammerer  tau\U,  b.i  biffe  e?,  "fie  fticjien 
l)in.ib  in  b.i?  ^Isiffer,  unb  ''iMjilippuS  taufte 
il)n."  %)>.  &(fd>.  8,  38.  39,  >f:ifrpon 
pnbet  nun  audi  nod)  oielf?  in  ben  S^i\ioi 
tun  fon  ben  crfien  Sljriilcn,  b.if,  fie  in 
<2tionien»  i^-Iuffen  unb  Q'runnen  <\etauft 
b.iK'n.  5\?ie  and)  im  blutiiien  Tonel  ber 
laufiicfinijfen  ,^u  (efcn  pa^r.  265.  ba§  im 
3abr  (S\)v\\\'\  980  v>iele  "i\erfonen  in  bem 
^•(u^,  Euphrates  i(etaufr  un>rben.  ^-er^ 
ncr  frebeff  pap;  207  bag  9(nno  1620. 
Panlinianus  an  bem  93Jittati  bei  bfrStabt 
Tnivolsinga  in  bem 'IPaffers'^Iug  Trentbo 
<\fr.uiftf  unb  bnfe  bifftfe  ?nufen  bei  benen 
?(Itfn,  (Jintaudien  cbcr  Unterbumplunci 
<ifbeigen.  ^-crner  jlebft,  pag.  220.  bag 
(5n(\l.inber  im  ^(ufe  6d)n3albc  unb  im 
•fHbeir.ftrom  {ictaufr  ircrbcn  finb.  Hub 
ti^  aud)  auf  feine  anbere  9{rt  unb  Wa? 
Hier  3tfd)f^fn  fonnf.    '^<\  b'f  Wfnfibcn 


3  :  13 — 16.    "John  baptized  in  a  place 
near  to  Salira,  because  there  was  much 
water   there."   Jolin  3  :  28.  Behold, 
from  those  two  testimonies  thou  shouldsfc 
be  able  to  see  sufficiently,  that  if  tho 
command  of  baptism  could  be  performed 
in  a  dry  place,  John   would  not  have 
gone  to  places,  where  there   was  maoh 
water;  for  it  is  certainly   much  more 
convenient  to  perform   this   in  a  room, 
than  in  tbe  water,  which  is   oftea  cold 
and  disagreeable  to  nature.  | 
But  I  will  give  thee  out  of  many  tes-  i 
timonies  we   have,   some   more.  The 
command  to  baptize  properly  gigntfies, 
according  to  the  greek  word  to  immerse, 
and  it  has  been  so  translated  by  Jekem- 
lAS  Fei.bingkr,    (and  many  others). 
But  fince  sprinkling  has  been  introdnecd,  i 
and  the    learned   from    an  efFnminato 
weakness  have  become  afraid  of  the  wa- 
ter, the  opinion  has  been  held,  that  the 
Greek  worJ  mightalso  signify  to  sprink-  i 
le,  pour,  or  make  wet.    Yet  all  mmi  u 
admit,  that  it  signifies  to  immerse. 

Again,  when  Philip  baptized  the  eu-  j 
nuch,  it  is  said,  "They  went  down  both  \ 
into  the  water,  and  Philip  baptized  hjm.  ! 
Acts  8  :  38.    We  also  find  yet  a  great  i 
deal  in  tho  histoiies  of  primitive  Cbris- 
'  tians   showing    that  they  baptized  in 
I  streams,  rivers,  and  fountains.    As  we 
[read  in   the   bloody   ToxEL   of  TUB  I 
jDoop.sGESiND  page  255,   that  in   the  j 
jyear  of  Christ  980,  many  pcrsoDS  were 
baptized   in    the  river  Euphrates. 
I  Again,  page  207,  that  in  the  year  620, 
j  Pauliniani.'S  baptized  at  noon  near  the 
city  Truvolsinga  in  the   river  Trenth, 
and  that  this  baptism  was  called  by  the 
'Ancients   an   immersion   or  dipping. 
!  Again  page  220,  we   find,   than  some 
! Englishmen  were  baptized  in  the  river 
Schwalbe  and  in  the  Rhine,  and  that  it 
'  could  not  be  done  in  any  other  way  or 
'manner.    Indeed  people  must  be  rerji 


A  CONVERSATIOxN  &c. 


45 


mufffn  redit  61inb  unb  perrtocfet  feij";  itcil 
<6  and)  in  .^til.  edirift  fo  l;c!l  unb  flar 
ijeKbrifbfn  ^<\}tt. 

i\om.  6f  4.  \)t\^t  t^f  tint  ^to^r.ibunct 
Itv  ^unben.  (^erner  nennet  ^p.iulue 
till  C!Gafffr<':i?i)D.  (*pt)ff.  5,  26.  Unb 
(Slirifiup  fpriditf  Jetj.  3,  5.  9J?an  niuffe 
flu9  '^iMiffer  unb  bem  Jpeil.  @ei|i  luicber* 
gfboren  ircrben. 

Ti<  crften  (§l)riften  b.ibtn  pou  ber  "Jnuf 
flifo  iV'rebct :  bie  fiei|\bliib<n  Siint(x  "Jls 
bams  (f.i<}f<n  fie)  freiijen  in  b.is  IBiifTer, 
unb  nu'iffcn  nlfcb.ilb  au?  bem  25}ii(T<r  nuf« 
ftfiilfn,  nndibem  fie  tjciftlidie  jfinber  @ot» 
m  ivcrben  finb.  Ju^tinus  b-'t  «^  bfni 
Jfaiffr  fflbfrfn  alfo  rcrgeftflUt :  "irelihe 
iit'irrjirw^fl  finb  unb  (\lauben  bafe  d  n?al)r 
f<i>  u'as  pon  une  i(«lcl)r<t  ivirbf  unb  ba? 
t<>j  pofpred)en,  bag  ft<  burd)  bie  @nabe 
®ottef  alfo  lelwn  nH^Uen^  bie  unteru'eifet 
manr  >rie  fie  bcten  unb  fatten  unb  fon  (i^ott 
2?eri\ebuni<  ber  >£iinben  fudien  follen. 
iTarnaih  ful;r(nfie  fie  [)\n,  ivo'SLsiffer  iftf 
unb  fie  iverben  irieber^e6ol)ren,  gleub  n>ie 
ftiir  irieber^ebcbren  finb.  X'aun  iverten 
fit  im  2l>affer  abgeiuafd^enr  iin  OJanien 
@ctte6  bee  llSaterf,  unb  ^^errn  aller  Tuhyt 
unb  unfcr6  J^errn  3ffu  ^Ijrifti/  unb  bee 
Jpeil.  ©eiftee." 

Objienulbeter  Justinus  fe|te  nodi  binjUf 
"biefe  5Geife  b'lben  n'ir  pen  ben  Wpoileln 
empfaniien."  i;ierpon  jeu<;et  aud)  Beda, 
lib  2.  (Sap.  14.  bafe  bafi  OPdf  b<\)  ben 
en^lnnbern  ini  ?(nfani)ber  erften  (*)eineins 
ben  bin  unb  n'ieber  in  ben  li^afferfluffen 
ware  cini;etaud)t  roorben.  ^IBallfrieb 
Strabo  fdireibet  in  Lib.  de  Rebus  Eccle^. 
Cap.  26.  9J^m  foil  njiffen,  ba§  bie  ®laus 
biiien  anfan^liit)  in  flie§enben  IBaffern 
ober  '^runnen  jietauft  ivorben  finb,  bann 
unfcr  .f;err  3ff"6  felber,  baniit  er  une  bies 
fej  i\ib  beilii^te,  i\i  ten  Sobanne  im  Jor* 
ban  i]etauft  ivorben,  wit  man  aud)  liefet : 
3el)anne6  taufte  ju  ©non  b<\)  €alini, 
benn  es  ivar  piel  'Baffer  bafelbjl.  3ol;. 
3,  2;3. 


blind  and  much  prejudiced,  not  to  sec 
it,  since  it  is  written  so  plainly  and 
clearly  in  the  holy  Scriptures. 

In  Rom.  G  :  4,  it  is  called  a  burial  of 
.sin;  afrain  Paul  calls  it  a  washing  of 
water.  Eph.  5  :  26.  And  Christ  says, 
John  3  :  5,  that  we  must  be  born  again 
•of  water  aud  of  the  Spirit.' 

The  primitive  Ch'istians  have  thus 
s-pokpn  of  baptism:  'The  carnal  children 
of  Adam  po  down  into  the  water,  and 
soon  rise  up  again  out  of  the  water, 
after  tbpy  have  become  the  spiritual 
children  of  God." 

Justinus  gave  this  account  to  the 
emperor  himself :  'Those  who  are  con- 
vinced of,  and  believe  in  the  truth, 
which  is  taught  by  u^,  and  also  promise, 
that  by  the  grace  of  God  that  they  will 
live  thus,  are  then  taught  by  us  how 
they  are  to  pray  and  fast,  and  seek  the 
forgiveness  of  their  sins  of  God.  Then 
they  are  led  to  a  place  where  there  is 
water,  and  they  are  regenerated,  as  we 
were  regeDcmted.  Then  they  :»re  wash- 
ed in  the  water  in  the  name  of  God,  the 
Father  aud  Lord  of  all  things,  and  of 
our  Lord  Jesus  Christ,  and  of  the  Holy 
Ghost.', 

Said  Justinus  further  adds, 'This  form 
we  have  received  from  the  apostles.  Of 
this  Beda  testifies.  Lib.  2  chapt.  14. 
that  in  the  beginning  of  the  fir<t  church- 
es among  the  English,  the  people  wore 
immersed  here  and  there  in  streams  of 
wafer. 

VVallfried  Strabo  Writes  in  Lib. 
de  Reb.  Eccles  c  26.  'Be  it  known, 
that  the  believers  were  originally  bap» 
lized  in  running  st'-eams  and  fountains; 
lor  our  Lord  Jesus  himself  in  order  to 
sanctify  this  bath  unto  us,  was  baptized 
of  John  in  Joidan.  And  we  also  read, 
'John  baptized  at  Enon  near  Salim,  be- 
cause there  was  much  water  there." 
John  3  :  23. 


48 


@  0  f)  n.    Whi)  bunf.'t,  bu  J)nft  mir  bte* 

!5L'I).inne?,  tie  2(porr<l>  m\h  fc  uiele  ber  frj 
^.11  ^l)vi]tt  u  in  ben  ^Cnjern  getauft  l>u 
bfii. 

93  ii  t «  r.  X>ieff§  ix^nre  freiliifi  genuA 
voUUn,  abtx  hi)  will  bir  noA)  nifbrerf 
3>'Ui;n'f;e  nn\reifeu  ai\i  ben  .fpiiTorien  ba 
frfrcn  S{)rirten.  Honorus  Auq;.  fi1nc:6<t 
ini  ^5iti1>  Genuiia  Aninia  Lib.  3.  pjip. 
106.  gj^in  foil  nigen:  '<b,if,  bie  .freil. 
Stfcftfl  uiib  ibre  CM'nii\frrcr  S<'t'n  in  flit* 
^icnben  "Kniyan  iinb  5>iunnen  (^t't.uifft." 
Tertulli;;i,us  nielDi't  in  feineiii  "J^u.h  Lib. 
de  Coiona  uiilitis  :  2)if,  fo  ,yir  5:,iuf  gci 
l)fn,  6efin :;en  ein<  Beitl.ing  i^wor  in  bcr 
©enifinte  vcr  bcni  i'tbrfo  bafe  fif  atM'.iiien 
brni  5cuf>l  feinem  "■).^cmp  unb  Sntidn, 
barnacli  n'frben  fie  brei^nwl  ein^ebunfct 
unb  (let.niftf  unb  fdd  er  i^r.iudi  fn;  ges 
fjalten  ivcrbcn  b  j  801,  ba  Ludovieu.s 
^aikr  irorbeu  ill. 

(2  dm.  f.ifie  hit  bo  h  nuiiv  cb 
bit  ^tpoiTcI  t<\\  a.in^fu  i)3?fnfibfn  vno,^ 
tau&t  b.Uien,  obfr  nur  eine  .^rtnb,  ob'r 
bnp  ^^iiupf/  cbfr  ivif  (i«fit!fben.  Tenn 
i&i  biilH'  fil-cn  pon  <rlidien  bcrfn  f.nifit: 
SDf.in  fonne  iroM  mfrf.n  in  ber  eduift, 
bnf,  n-.in  in  b.iP  1i.->i(Ta-  i^el'en  foflf  nbn 
nit  man  in  bem  'Baffer  t>iufen  feU,  bns 
triff.'  ni.m  nidif? 

2>  .1  te  r.  Tu  iv'ImT'  biimit  inrinben, 
bn§  fp  bir  fd)ie  on  bem  innifnbio,en  VuVt, 
unb  bif ienicien  tie  b.i?  f.ijifn :  93{.in  iviff? 
nittt  n'i?  m.in  tnufm  folle,  bit  <[(b«n  >,\i 
V(rit<[)<n,  b.if,  fi?  cinen  vknben  i.'ebrm<irffr 
Ijnl'fn.  €oUte  ?ffu5  fin  fold^fr  OJifift^r 
ffi)n,  bcr  tie  €einiiKn  <tuM6  in  feinem 
S'^imen  fodtf  tbun  bdfitw,  nnmlidi  t-in  \\>U 
d'e?  u'id  t'cifS  *3Pfrf  n^ie  ba?  $.iufen  iff, 
unb  fie  rruf,tfn  nid>tr  auf  iva?  fiir  ?(rr  jif 
fcldve  tbun  fodten.  €o  nnifitfn  (if  bt-n 
SfbvnifitT-iT  fnuKHf  nve  fi^  tbun  follten, 
unb  fp  (icber  untfrl.ifTfn,  fie  foM^tP  fo 
in  b<r  l!ni^e»vif;bifit  thiiten.  CTiinn  bebens 
tt  nur  einniiil,  ivenn  foldie  bie  liber  tie  &u 


Son.    Methinks  thou  hast  given  meit 
sufficient  testimony  to  prove  that  Clirist,;-! 
Jolm,  the  apcstlfs  and   many  of  tho  , 
primitive  Christians  have  baptized  ia 
the  water. 

Father.  Truly  this  might  suffice n'* 
but  I  will  add  some  more  testimonieff 
from  the  histories  oncerning  priniitiy%» 
Ch.isiiariity.  Hoi\ORUS  AUG.  writes  ift^ 
liis  bo  ik  Gemma  Anima  Lib.  S  pag.  106 
-'It  is  to  be  known,  that  the  holy  Hpo^^ij^ 
tics  and  their  disciples  in  early  timeaj 
baptized  in  flowing  streams  and  founts ^ 
ains.''  Tertullianus  mentions  iaf) 
liis  book,  Dd'jrona  Mi/ifix,  '-That  th«,j 
candidates  for  baptis-m  pn'fesR  sonR-tim^t 
previous  in  the  churcli  before  the  teaeb^ 
er,  to  renounce  the  devi',  his  pomp  aadf,f 
angels,  and  theu  they  are  plunged  in  tlio^ " 
water  three  tiuus  and  baptizeil."  Tbi#^ 
custom  prevailed  until  801,  when  Lu<l«n 
ovicus  was  made  emperor,  { 

Son.  Please  do  tell  mo  also,  whrther'' 
the  apostles  did  iuimerso  the'whole  pel'i'*: 
son,  or  only  a  hand,  or  the  head,  or  hoTT* 
it  was  done.  For  I  have  already  heari^ ''. 
snme  say,  'We  can  plainly  perceive  il?- 
the  scriptures,  that  we  ought  to  go  intf*^ 
the  water,  but  how  wo  are  to  baptizi?" 
in  the  water,  we  do  not  know."  \ 

Father.    By  this  thou  givest  me  t«> 
understand,  that  thou  art  in  need  of  . 
ward  light,  and  those  who  say,  that  thej& 
do  not  know  how  baptism  is  to  be  pew^  . 
j  formed,  give  us  to  understand  that  theyr 
;  have  a  bad  teacher.     Is  Jesus  such  •» 
Master  as  to  command  his  people  fo 
something  in  his  mime,  especially  sucbii 
an  important  act  as  baptism  is,  and  they; 
not  know  in  what  manner  it   is   to  be. 
done  ?    Of  eouree  they  would   ask  th« 
Master,  how  they  should  doit,  and  the^ 
would  rather  leave  it  undone,  than  gi  . 
about  it  in  such  uncertainty.  Consider 
J  only  for  a  moment  about  such,  who  waot 


A  CONVERSATION  &c. 


47 


Ijeininife  in  tcm  ^iiiife  fflcttep  .^ausbalter]  to  be  stewards  over  the  mysteries  in  the 
fei)n  ivollen,  Ul1^  niitt  iviffen  wit  man  im|  house  of  God  and  do  not  know  how  we 
Slsiffcr  t.iufen  foil;  n)LM)er  o6er  &fi)  n?fl«| are  to  baptize  in  the  water!  Wh<re 
dH'iii  Vdirmeifter  l)>it'fn  fie  ^fnn  ^ief^P  ^eslthen,  or  from  what  teacher,  haTC  tiiey 
lernetf  b.if,  fie  nn  eineni  trccfnen  Ort,  in  j  learned  this,  that  in  a  dry  place,  in  a 
tiner  €fuf»ff  o^fr  im  iSerfirnmlun^?*  i  room,  or  at  a  place  of  meeting,  th.y 
*)>I.i6,  ntit  finer  i^iUitpcll  ICsiffer^  la§  should  sprinkle  or  make  wet  with  a 
^;:'iiupf  befprepj^en  cter  n.i§  nuidien  feden/  handful!  of  water  the  head,  since  there 
•reil  m.in  tiefe?  an  feinein  einjijjen  Ort  is  not  a  single  passage  in  holy  Scripture 
ter  v^fil.  igdtrift  fintet,  fiMitern  gan^  l»ii6|  alluding  to  s-ucli  a  practice,  but  the  very 
©eiientlieil  an  unJ>  ffinen  ?(po|leIn '  reverse 

fiel>cf  ? 

®eil  til  mnfi  nun  liierren  t^fr-^il't  h>ifl-f 


fo  will  \(b  tir  fP  ferner  fiirjliil)  f.igen  : 
^elieret  ron  (5l)rii?o,  feinen  ?(pc» 
frdn,  unt  von  fo  uielen  Sfu^^^ife"'' 
f?en  ^Sliiiffcn  :  Tak  fie  in  etrtmen,  in 
fliefenten  IPaffcrn  unb  icrunnen  <\eMuft 
hab<n.  Unb  i.iufen  ill  nidne  rtnbero  benn  im 
20.i(Tcr  fiiit.uulien.  "ITMe  b.is  ^l>ort  unb 
ber  3?cfcl)l  alfo  (.lutet.  iTenn  (Sl)rivfu? 
b.it  j.i  i^ef.u^ft  ^11  ffiiien  ^(pofteln  :  Wi.ittl). 
28,19.  I'eliret  bie  OJoIter  (bie  SJieufdHn) 
unb  Mufet  fie  (t.iucbet  fie  ein)  unb  nid^t 
bie  @loc!;n,  ivie  iwi  'p.!6f}t!)itm  t(efdM<l)er.  ^   

Der  ^err  ^''t'u?  liiit  j.i  niihtgef.ujet:  5.1"' j  the  head  or  some  otlicr  part  of  man,  or 
fet  iin  ten  5JJenfdien  b.i6  ir.iupt,  ober  etJjgpHukle  a  man  a  little  with  wat<ir  in  my 
vnae  anberfv  madietben  gJunfdien  ein  ire*  ^jj^g  ^^e  W  Jesus  did 


seen  in  Jtsus  and  his  apos- 
tles? 

On  thy  question  upon  this,  I  will  yet 
say  in  brief:  Tliou  hast  heard  of  Cli'*i:3t, 
his  apostl.  s,  and  of  so  many  witnesses, 
that  tliey  and  the  first  Cbris'ians  b;ip- 
tizt'd  in  rivers,  in  flowing  streams  aud 
fountains.  And  to  baptize  is  nothing 
else  than  fo  immerse  in  water,  as  the 
word  and  command  require.  For  Christ 
said  to  Ilia  apostles,  Matt  28  :  l9. 
'Tea:;h  all  nat'ons,  (mankind)  baptizing 
'h°m,  (immersii)g  them)  and  not  tlie 
bells,  as  is  don*  in  Pipal  countries. 
The  Lord  Jet-us  has  n<>t  said.  Baptize 


niii  n.i&  nilt  ^siffer  in  meineni  5i.imen. 
5Jein,  fo  l).it  ber  .terr  Ji-fuP  nidn  befoljlen, 
fenbcrn  ben  vvm^en  SJienfvlKn  follten  fie 
in'?  ll^.ifTfr  eint-md^jn.    ^!}ie  id)  bir  au&i 


rhcn  PCrber  tjon  ber  SSebciitun^  ber  5.uif !  ,^^^.,,.^1  pu,ifieation. 


not  command,  but  that  they  should  im- 
merse the  whole  person  in  water.  I 
have  already  told  thee  before  of  the  sig- 
nification of  baptism,  that  it  signifies  an 


flff.uv't  t'-it'' :  S^'ifj  fie  cine  i^efceutuni^  uon 
tern  3nivenbiiien  feyn  niiiffe. 

£  0  I)  n.  S^ann  man  benn  nidit  mit 
einer  ,f:,inbpo(l  'ICiffers  ein  'IPnffers'^.ib, 
cbereine  Q^ecv.ibun^  ber  £unben  .il)6ilben, 
cber  beriileidwn  ? 

2J.iter.  iTti^  i(t  unmoglidif  benn 
bafjeniie  fo  etiva^  au^erlidie^  iibbitben 
fo!If  mu§  nid)t  antere  atf>  trie  ee  im 
SBefen,  fei;n. 

(go!)  n.  'Btnn  nun  b.i§  3Befen  in* 
n<enbit\  ivare,  unb  bie  aufeere  Wb&ilbung 
bfffelben  irare  eben  nid't  fo  n?ie  ta^  innere 
SlBefen,  foUte  benn  biefee  et\tias  fd)aben  t 


Son.  Can  a  water-bath  or  a  burial 
of  sin,  not  be  represented  by  a  haudfull 
of  water,  or  the  like? 


Father 
any  thing  t 
wardly  in  its  true 


This  is  impossible;  f?r 
hat  is  to  be  rppresenti  d  out- 


light,  must  exactly 


correspond  with  the  inward  8ub>taiic*. 

Son.  Suppose  the  inward  substance 
was  right,  and  the  outward  representa- 
tion did  not  exactly  correspond  with  the 
inuersubstance,  would  there  be  any  harm? 


*8  ^     i£.in  (Dcfprrtd?  k. 

3Jater.  9JJerf<  n'cbl :  \x>enii  cin  jyos j  Father.  Mark  well!  Suppose  a 
fefr  Cfrr  ju  feinein  2Mencr>  tcr  fin  9J{al)4jg''e"t  -Lord  would  tell  to  his  servant, 
Ur  feyn  ivoflff,  f.igen  fl)at<:  (Jr  foHte  it,,, :  who  pretended  to  be  a  painter,  to  draw 
*bma!,Ini,  Kimit  aud)  nufcm  bie  il,n  ^u^j 8°°^ 

,    .  ,  .  I  could  not  see  hiin  personally,  might  ba 

Ifrl.l)  nuDt  fd,c,v  bo.l).nbem>^.Itefe.nel^^^,^,^j^^  contemplate  and  knrw  his 
©efr.ilt  bctr.uluai  imC  erfemun  .f  onnt<n.  j  f,„t„,.ird  form  in  the  picture.  But  8up- 
Uiit  tfr  S^inur,  t<r  fokh<?  tbun  ivollr^r  posing  the  servant,  who  should  do  this, 
flnbe  nid)t  gcnau  ?(il)tuiu)  nuf  ffineii  |  "ouid  not  pay  strict  attention  to  his 
^cirn,  fcnbern  fein  ©eimitl)  u>rtrf  niit  .uu  I  ^'"''^  [  "°  contrary,  if  he  would  per- 
^.  .  r       Imithisraind   to  be  engaged  in  other 

titrnXiiu^en  Oefchaftijjft,  tl)iUf  aud)  ffineii   ,.  j       ,j  ,  , 

^  things,  and  would  nave  no  true  regard 

,^^mnni*tre*tIiel>fn,fcenne>halH-ru>ell.  ,ti„  h«  would  try  to 

tfn  tas  ©ebot  erfulKn,  unb  tb.ite  banni    .^piy  ^ith  the  command.  Suppose, 


mit  foli1)er  Seittfinnisifiit  feineu  J;errn 
flbiiMbleii/  niablcte  ibm  aber  nur  ein  ?(u^» 
obtr  eincn  ^-u^f  obcr  dm  fpanb,  iinb  bas 
S5i!.''  un'irbe  alfo  cianfl  t'^J^rtuH'iiicIt/  ba^ 
«ttV  i\an,^  f<iiK  (iJU'iihbeit  bntte  ihmi  bfni 
5t  orpvr  filbften.    Wa?  follu  nun  ivobi  ber 


further,  then,  be  would  draw  his  mas- 
ter with  such  carelessness,  as  to  give 
iiiiu  but  one  eye,  or  only  one  foot,  or 
one  hand,  and  thus  mar  the  picture  so 
entirely,  that  it  should  be  no  likeness  at 
all  of  the  person  of  his  master;  what 
^ft;  ,u  fohbem  Tinur  fasjcnV    (Jr  tviir*!  .^^^j^,       to  such  a  servant? 

tnl)..  alj  eiiun  unniifefii  ifned)t  iiu§  fei* Ny^yij  ^^^^  dismiss  him  from  his 
luui  Xienft  ivcaiaijen.  ,  gg^vice  as  an  useless  servant? 

Vl!fofinbkibcrt)ieleunnb6«  9Ji\ibIfr  in|  Alas,  there  are  many  such  uselesr' 
ttx  'Belt,  fenbfrlid)  \vt(\<n  ber  ^l^-?a|Ta-*  L^j^t^^^rs  in  the  world,  especially  concerri.'' 


5aur,  unb  alien  aiibern  v^eboten  (^\)n\\i, 


ing  water-baptism  and  all  other  command- 


n^eilen  ber  SQieifren  iljrc  ©eimitber  >iiit|  ments  of  Christ,  because  the  minds  of 
5l  e(r,  (*i;]enliebe  unb  bergleicheii  on^ie*!  most  of  them  are  filled  with  the  world, 
fullct  finb.  Unb  wil  bie  I'iebe  ju  3<^*  self  love  and  the  like.  And  since  tho 
fu  b.'in  (4)efre«6i\Ueiif  unb  tie  Viebe  jur  love  of  Jesus  tho  crucified  one,  and  the 
SScrlfUtvnini]  ibrer  felbll  niibt  in  ibneu  |  love  to  deny  themselves  is  not  in  tbem,''J-. 
ill,  fo  baben  fie  nud)  ba?  2?ilb  3Sfu  ittUheyhave  also  forgotten  the  image  of 
femer  I'ebre  unb  fraftiiiem  '3SorbiIb  i'er*|  Jesus  in  his  doctrine  and  his  powerful 
geffen,  unb  iyxbtn  aUo  bie  Jebre  3Sfu  |  example,  and  thus  disfigured  his  whole 
gan^  perrrunimelr,  T.\  m  xbUi  ein  3eber;  doctrine.  Every  one  of  course  paints 
nasb  feineni  fleifiblitben  f  iim,  n'ie  er  will,  j  according  to  his  carnal  mind,  as  ho 
•ber  w'i  ti  bie  ober  ba  im  t^ebrand)  i|l,  pleases,  or  as  it  is  here  and  there  cu^ 
tinb  feben  riidit  ein,v<»  unb  nllein  auf  ib^'tomary,  and  does  not  look  only  and 
ten  .Jrerrn  unb  9J?eitTer.  (Stlicbe  befprens' together  on  his  Lord  and  Master, 
^en  Me  fleiiicn  Jfiitber  ein  ircnii^  auf  ba6  Some  sprinkle  little  children  with  ' 
.^aupr.  2(nberc  bie  etivas  ndber  iiefom*  ;  few  drops  of  water  on  their  head.  0th- 
men  finb,  befprcni\en  bie  (Snvail)feiien  niit  ers,  who  have  cornea  little  nearer 
einiir  i:anb»>oll  llsifTers  auf  ba^  .^aupt,  sprinkle  (or  poui)  grown  peryons  with  a 
ttlube  nebmen  3  X^iinbe  i^od,  anbere  nur  ,  handfull  of  water  on  their  head.  Some 
fine,  unb  fagen  nlle  :  3d)  taufe  biit).  take  three  handfuUs,  others  only  one, 
Unb  biffee  foil  nun  ein  iBa(|er*i8ab  fe»)n,Jand  all  say,  I  baptize  thee.    And  this  is 


A  CONVERSATION  &c. 


49 


ober  eine  iBe^raOung  itv  eunt'en  6c* 
l)cutcn. 

^£  0  I)  n .    3(1)  >voI)l  b,i|  bie 

Scl}re  3<fn  U^^  I'criliimpcit  unb  man 
fcin  reittes  i8ilb  mel^r  ballon  fel^cn  noth 
fpiiun  fiinn. 

23  «  te  r.  Ijat  jefeunb  a(Ic  iBoU 

ffr  faniiiit  ba  Sitcn  cine  ^rof,c 

S-inj?crni§  bcbccfct,  roirb  abtv  gar  balb 
tricbcr  crleuditet  ivcrbcnf  mk  c6  c)cit)ciffas 
set  if}.    3a*.  14,  7.    Ojfcn&.  18,  1, 

Von  &em  2ibert5mflbf  5c9  ^crrn. 

(Sol)n.  3(1)  b'lnfe  bir,  licOcr  QSiUcr, 
bafe  bu  mir  fold)c?  nllcf'  crjcl)lct  Ivifl,  unb 
fann  nn'd)  nitbt  tirnui^f.im  nuinbern  I'lbcr 
ben  Qrot;cn  9Jiif,0r.nid)  irc.icn  bcr  Xnuf  bd 
bicfcn  Scitcn,  c5  muf,  n'obl  eine  gvcfjC  ^-ins 
jlcrnif,  bie  iSolfer  bebccfet  Ijaben  ;  aber  id) 
inuf,  bid)  nud)  nod)  ferner  fr.U]cn  uie^jen 
bem  l)ei[  ?{benbmal)[,  ivie  e6  <5l)ri)lu5  IjaOe 
cin^cfefeet,  unb  uiie  fJ  (icl),i[ten  (vcrbcn  fell, 
oO  biefc^  benn  nud)  fo  im  'iSafM  fey,  ulfi 
wie  bie  ^aufc? 

2Satcr.  5'^  bu  fanml  u>oI)!  benfcn  : 
CBann  ilian  in  cineni  fo  uieit  feljlet,  baf, 
man  nud)  in  alien  feljtct,  wie  bu  irel)l 
feljen  ivirft  an  ber  Qrinfefeun^  ^"brilli,  unb 
an  bcm  Ijeuticjen  ©ebraud) :  Srillid)  i)ei§et 
eg  cin  9{benbmal)I,  reeldjes  ber  €oI)n  @ots 
teg  feinen  licben  ^ungern  ,^u  einem  @cs 
bdd)tni|;  eincKfe&et,  unb  Oefol^Ien  Ijat,  baf, 
fie  babei)  feinen  ifreufeesj'^^ob  uerfunbic^en, 
bae  iBrob  bcr  @emeinfd)aft  bretl^en,  unb 
ben  ivcld)  ber  ®emeinfd)aft  trinfen,  Unb 
fid)  in  ber  5iebe  al5  ©liebcr  3efu  mit  cin* 
anber  oerbinben,  il)rcni  j^crrn  unb  ^Jicis 
ftcr  immer  treuer  ju  iverben,  im  ival)ren 
@el)orfam  bes  ©laubenP,  bei;  il;m  aud)  im 
Sireut^  berrdnbig  ,^u  bteiben,  auf  baf,  fie 
benn  aud)  am  Snbe  ber  2Belt  mit  il)m 
ba?  ijrope  2(6enbmat)l  balten  fonnen. 

(£  0  I)  n.  €o(len  unb  biirfcn  fonf}  fei* 
nc  anbere  93Jenfd)en  beg  iperrn  "Hbtntt 
mal;l  l)a[Un,  al6  nur  allein  bi;  mal)xi 


to  signify  a  water-bath  era  burial  of 
j  sin  ! 

Son.  I  perceive  rigbt  well  that  tho 
doctrine  of  Jesus  is  greatly  mutilated, 
so  that  its  true  form  is  scarcely  discern- 
ible. 

Father.  Yes,  at  this  time  a  great 
darkness  covers  all  nations  upon  the 
whole  earth,  but  we  trust  there  shall 
soon  be  more  and  more  light  again,  as 
it  is  prophesied,  Zech.  14  :  7.  Rev. 
18  :  1. 

OF  THE  SUPPER  OF  THE  LORD. 

Son.  I  tBank  thee,  dear  father,  for 
all  that  thou  hast  related  to  me,  and  I 
cannot  sufficiently  express  my  wonder 
over  the  great  abu.se  of  baptism  in  our 
times;  truly,  a  great  darkness  must 
have  covered  the  nations.  But  further, 
I  must  enquire  of  thee  concerning  the 
Lord's  Supper,  how  it  was  iustitated  by 
Cl:ri.'<t,  how  it  should  be  observed  now, 
and  whether  it  is  in  the  same  state  of 
decay  as  baptism  ? 

Father.  Yes,  one  may  easily  think 
so,  for  if  a  person  is  so  far  iu  error  ia 
one  point,  he  will  likely  be  in  error  in 
other  points"also,  as  thou  mayest  well 
perceive  by  comparing  the  institution  of 
Ohrist  with  the  present  g'^neral  prac- 
tice. First,  it  is  called  a  supper,  which 
the  Sou  of  God  has  instituted  for  his 
beloved  di>ciples  as  a  memorial,  and  has 
commanded;  that  they  should  show  forth 
his  death  un  the  cross  liy  breaking  the 
bread  of  coniuiunion,  and  by  drinking 
the  cup  of  the  New  Testament;  and 
unite  together  in  love  as  his  members 
to  become  more  faithful,  to  be  steadfast 
ia  the  true  obedience  of  faith  with  him 
even  under  the  cross,  so  that  they  may 
be  enabled  to  partake  with  him  of  the 
great  supper  at  the  end  of  this  world. 

Son.  May  there  none  others  be  per- 
mitted to  partiike  of  the  Lord's  supper, 
but  such  only,  who  are  the  true  follow- 


50 


iZin  (Befprad?  ic. 


^J^tutfotgcr  bc§  ,^errn  JJffU'  tie  f«i"« 
©etote  Ijaltdv  unb  fein  ^reu|  tragen  l)elj 
fill? 

(5l)ritl-i!5  l)>it  nur  allein  feinem  y;^au?s 
a^finte  befot^Ieiif  wdibt  turd)  »ral)re  53iif,ef 

tibnfti  ciiuv'iiaiuien  fi^^,  unb  benn  ferner 
allc  9vei)ela  bef>  XriiuoiMter?  in  @el)crf.un 
be?  ©lauben?  trillit?  Ijalten.  Sben  fo  ivie 
er<  @ctt  ber  Syn-  im  (yefefe  tefobleu  batte  : 
QGer  iHMi  belli  Oilerl.imm  effen  >ro(lte, 
r.!iif,te  I'orbero  befitnirten  fei;n.  2  diloU 
12,48.  2Xlfo  \v(v  bes  iperrn  2(0enbiiial)l 
uuirbii^lidi  l)ii(ten  ivill,  ber  mufs  rorbero 
rtt)i)efdinitten  fei;ii  ron  beiii  Seibe  be&  ea; 
tane,  ber  ^Belr,  ja  pon  alien  lln(]ereibtii)s 
feit«n/  imb  rcn  nllen  f.ill^ben  (Secten  unb 
?ieliiycnen,  unb  imij;  al?  ein  unibres 
©liebf  3ffu  beui  06erl)aiipr  (in!)ani]en  im 
©Luiben  unb  in  ber  I'icbe,  imb  mii^  bcreit 
feyn,  inii  ^efii  unb  feiner  I'ebre  niillen, 
aud)  fein  Seib  unb  Scben  uMiliii  in  ben 


ers  of  the  Lord  Jesus,  who  keep  his 
comnuindments  and  help  bear  his  cross? 

Father.  The  true  Father  of  the 
house,  Jesus  Christ,  _has  commanded 
this  only  to  his  family  and  his  servants, 
who  have  entered  into  his  kingdom  by 
true  repentance,  faith  and  baptism,  and 
who  keep  all  the  rules  and  ordinances 
of  the  house  of  God  willingly,  and  in 
in  the  obedience  of  faith.  Just  as  God 
had  cnraiiianded  in  the  law,  that  who- 
ever would  cat  the  passover,  must  pre- 
viously be  circumcised,  Exod.  12  :  48; 
so,  whoever  wishes  to  partake  of  the 
Lord's  supper  in  a  worthy  manner, 
must  be  separated  from  the  body  of 
Satan,  the  world  from  all  unrighteous- 
ness, and  from  all  false  sects  and  reli- 
<rions;  he  must  adhere  to  Jesus  the 
liead,  as  a  true  member  in  faith  and  in 
love,  and  be  ready,  if  it  should  be  re- 
quired according  to  the  will  of  God, 
3-ob  bin  iieben,  menu  ei-  ep.miielifAer  |  in  an  evangelical  manner  to  yield  up 
5Bei|e,  n.ul)  bein  ®illeij  ©otteP  r on  ibm  j  his  body,  and  even  his  life  for  the  sake 
j^efcirbert  unirbe.  ®er  aber  ncd)  wijfents  jof  Jesus  and  his  doctrine.  But  he  that 
(idi  in  >£iinben  unD  llnc^eborf.im  tiec]en  | lives,  knowingly  in  sin,  and  in  *di.';obe- 
©ott  (fbet,  unb  nid/t  mill  in  ber  *:J3erleiii]5  jdience  to  God,  and  will  not  follow  Christ 
nunii  feiner  felbllen  unb  nl[cr3>ini^e  bieferlin  denying  himself  of  every  evil  thing 
^IBelt  (Sbrifto  n>id)foIiien,  nad)  bem  Ouitb  j  of  this  world,  according  to  the  counsel 
2;c|u,  i.'uc.  14,  26.27.  iTer  iff  nod)  unsjof  Jesus,  Luke  14  :  26,  27— is  still 
unirbijv  unb  iiTet  unb  trinfet  ibm  nur  ba?  I  unworthy,  and  eateth  and  drinketh 
©eridif,  b.irum,  b,if,  er  nidit  Unterfd)ieb  damnation  to  himself,  not  discerning 
iiMdiet  an  bem  Seib  be?  .f:crrn,  unb  an 
bein  Seib  ber  €iinbcn.    1  (5or.  11,  29. 

eobn.  5i)  Safer,  wie  fouinit  es  Son.  Why,  father,  how  is  it  that 
benn,  ba§  ej  ein  9(benbmal)(  beitU,  unb  it  is  called  a  supper,  and  yet  it  is  gen- 
(6  mvt>  bod)  i\enieinii]lid)  be?  ^Ja-riien?  ober  'erally  takeu  in  the  morning,  or  at  noon, 
ju -?3iittai)  geb.ilten,  unb  nid}tbeE>-?lbenb?? 

25  a  t  e  r.    'TQk  id)  bir  fd)on  cben  iumi 

ber  5:aufe  ciefa^t  babe,  >vie  biefelbe  in  i;ro; 

f/n  'ijerf.ill  unb  3>-'i'ruttuni)  fomnien  fei;; 
nlfo  ifr  ej  aud)  niit  bem  5{benbmabl. 


the  Lord's  body  from  the  body  of  sin. 
1  Cor.  11 :  20. 


nige  \)Mtn  cfi  be?  9Jiorgenf,  anbere  ju 


nd  not  in  the  evening  ? 

Father.  As  I  have  told  thee  al- 
ready of  baptism,  that  great  abuses  and 
confusion  Lave  taken  place  concerning 
it;  so  it  is  also  with  the  Lord's  supper. 
Some  observe  it  in  the  morning,  others 


9JJitfa(]e,  unb  bei;  feinem  ij}  C6  ein  9Xbenbs '  at  noon,  au'l  with  none  of  them  it  is  a 
mal)[,  benn  »ro  ein  2(benbmaljl  cber  cin  [supper.    For  where  there  is  to  be  a  sup- 


A  CONVERSATION  &c. 


51 


53iitMii5iiial)(  geljniten  roerben  foil/  ba 
mug  rtud)  etttin^'  ju  effcn  feyn  !  2(t>cr  ta 
flcl)cn  bic  SDimfitcn  ju  il;rem  rermcinten 
2t6enbniaiil,  unb  fommcu  \vitt<T  I)uni)i-i(] 
unb  bur)li(\  bnutMi,  ctlube  befommeii  ni[l}t 
cininal  einen  ^Siffen  5?rob6,  unb  anberc 
nid)t  cineit  tropfen  ®?in,  irieter  nnbere 
bcfoiTiiiieii  ^irar  einen  23iffen  53roC?;  unb 
cin  an-nii^  5DenKv  unb  ba6ei)  feonb  [ie  mit 
grogcin  ^!citers'^>racl)t,  ®ol)lluii/  eigener 
(Sl)i-e  unb  befj]I.  antjcfulkt/  wit  bcnn  biefee 
bey  benen  grogten  Xp.mfen  in  alien  ^lelis 
gicnen  .ju  fel)en  ill,  irann  fie  il)rem  Sorcie; 
btn  nail)  be?  S^mn  ^fOenbiiialtl  l)alten. 

*£oI}n.  9Jiu§  efi  benn  am  5Uienb  ge* 
!)alten  jrerben,  unb  eine  9Jtal)Ijeit  babey 
fei;n,  ober  ifr  e^  auA)  nidjt  (\nt,  cl}ne  be? 
nnbern  g|fen§  foId)e6  be5  ^^icnjen?  ober 
bes  ^Jiittag^  ju  l;alten? 

25  a  te  r.  dJiivk  ivoI)(r  aiie  bie  \f  al)ren 
(Blaubicien  unb  bie  i2iebl)aber  bes  Xperrn 
JJefu  al[e_^cit  ;vir  genau  unb  einfaltiii  aufj 
if)ren  iperrn  unb  5)Jieifrer  in  alien  !rin(-;en 
nlleine  fe^en,  unb  il)m  gerne  fo  nadifoltien 
in  alien  feinen  5Scfel)Ien,  ivie  er  es  iljnen 
gebofen  l;at/  unb  mit  feinem  eigenen  Srem? 
fft  i]f jeiget  \)at,  unb  b>inn  lernen  fie  aucb 
in  ibrer  (Sinfalt  ben  €inn  il)re§  93iei: 
frers  n.ioI)[  i^erffebenr  aucb  in  ben  ein; 
fdlticifren  2?oi|lelIuncien,  bann  erftlicb  bfifet 
«?  in  ber  Sd)rift:  ein  ^fbenbrnal)!/ 1  Sor. 
11,  20.  weKbes  bamal^  bie  ©buibivjen  ge; 
balten,  unb  yon  ^>iuIo  bicfe  2Beife  geter* 
net,  luie  in  eben  biefem  (5ap,  i\  ].  flebet, 
unb  ^^autu§  b«tc^  oca  feinem  .fperrn  SO'u 
felbilempfancjen,  uia§  er  benen  Ciorintbern 
gcijeben  \)at,  f  •  23.  unb  nun  \}Abn\  fie  ja 
b.ijumal  ein  ^IbenbsSffen  ober  ein  ?(benbi 
mal)l  gebalten;  Unb  fann  bie  blinbe  iSers 
nunft  (uH'nn  fie  nur  wollte)  uiobl  merfen 
unb  einen  Untcrfdiicb  madien,  baf,  ein 
2CbenbmabI  nid)e  ein  OJJittagjmabl  bebeus 
ten  fann. 

S"6  ftnb  aud)  fd)on  ju  \pauli  ^iitm  bie 
iDJenfdxn  jufammen  ijefommen  unb  \)ai)in 
2(0enbmal;(  geljalten.   '^pauluS  aberfaget: 


per  or  a  dinner,  there  must  be  also 
somethiDg  to  eat !  But  people  gecer- 
ully  go  to  their  supposed  supper,  and 
come  away  agaiu  hungry  and  dry. 
Some  do  not  get  even  a  bit  of  bread, 
and  others  not  a  drop  of  wine.  Again 
others  do  get  a  bit  of  bread,  and  a  little 
wine;  but,  as  is  the  case  with  the  great- 
est number  of  all  denomiuatious,  when 
they  do  come  to  their  Lord's  table,  as 
they  call  it,  they  come  with  great  ex- 
travagance in  dress,  with  pride,  vaia 
glory,  &c.  &c. 

Son.  Is  it  then  necessary  to  keep 
it  in  tlie  evening,  and  must  there  be  a 
real  meal,  or  may  it  not  as  well  with- 
out a  meal,  be  taken  in  tbo  morning  or 
at  noon  ? 

Fatijkr.  Observe  well,  bow  the 
true  believers  and  lovers  of  the  Lord 
I  Jesus  always  have  their  eye  singly  and 
strictly  directed  to  their  Lord  and  Mas- 
ter in  all  things;  they  wish  to  follow 
and  obey  him  in  all  his  coratnands, 
that  be  has  given  them,  and  shown  them 
with  bis  own  example;  aud  'bus  they 
learn  in  their  simplicity  to  understand 
the  mind  of  their  Master,  even  in  the  very 
smallest  matters.  F.>r,  first,  it  is  called 
in  the  scripture  a  supper;  1  Cor.  11  : 
20,  which  believers  observed  at  that 
time,  and  had  learned  of  Paul  the  man- 
ner,  as  it  is  said  in  the  same  chapt.  v. 
1.  And  Paul  declares  that  he  had 
received  of  the  Lord  that  which  also 
he  delivered  to  the  Corinthians  v.  23. 
We  thus  see  that  they  truly  kept  a  sup- 
per, or  evening  meal;  and  even  blind 
reason  might  see  (if  she  would)  and 
distinguish,  that  a  supper  cannot  meaa 
;i  dinner. 

Even  as  early  as  the  days  of  Paul, 
Christians  came  together,  and  had  a  sup- 
per.   But  Paul  said,  they  did  not  eat  the 


52 


{tin  (Bcfprad)  ic. 


€ie  I)iflten  nicl)t  lei  S;tvtn  ?(6entmal)l. 
1  (5cr.  11,  20.  2Caim  nOcr  bie  ©laubU 
jieii  ill  pcrciiiiiitcr  Sicbc  unb  in  ©eimin* 
fl)aft  finb  iKrfammlet  ijeirefenr  unD  ba* 
bin  tin  %bintt<S:\\in  ijel)a!ten,  unb  ba6ei; 
fcfj  .fperrn  3ff»  feinen  53efcH  i"  "At  3f* 
ncimiKii,  bii§  fie  ful)  bic  %uf,t  geirafibeiv 
n.ut  bcm  Q5efcl)l  il)rc5  9J?ci|ler5.  3oI)ans 
ncj  13,  14.  15.  %x  mnn  fic  ba^  9?rob 
bcr  @cirieinfd)in"tbaOey  i;f()rod)en,  unb  ben 
AXd)  (ben  'trinf&eAer)  ber  (»5enieinfd)aft 
(jetrunfcn,  ben  5:ob  unb  b,i6  Seibcn  3ffu 
ferfi'inbit^et,  feine  iirof,e  I'iebe  cjciien  fie  ges 
lotn't  unb  gepreifef,  fid)  untereinanber  3um 
^>eu6  unb  Seiben  erm>i!)net,  unb  il)rein 
>f;errn  unb  DJieifrer  niUb^ufoIi^en  unb  treu 
Oleiben  in  alien  feinen  ®eboten,  unb  n)i« 
ber  nlle  eiinben  bio  nuf  bas  '-Slut  ju  frreis 
Un,  einanber  l)er^lidi  t^u  lieben,  unb  ini 
Ji'ieben  unb  (Sinii-,feit  beifamnien  fort  ju 
iv.mbeln,  ba§  l).u  benu  i\el)eif,en  be^  Jjcrrn 
9(benbmal)lf  bie  fiMinen  fid)  benn  bes 
.f?etrn  3«fu  feine?  I'eiben?  frcuea  unb  tros 
flen.  Unb  bilben  burd)  fold)e'j  51benbs 
mal)l  ab-:  T^.i^  fie  .i^iu?{\enof)"en  unb 
tjjlieber  be§  ,f;^errn  JJefu  fei;n.  SGeldie 
benn  aud)  enblid)  am  (Snbe  ber  ®elt  niit 
bem  X;enn  30'u  b'lf-  tlio§e  'iJlbenbHial'l 
t)alten  unb  ber  eivivjcn  ^-veuben  (jenie§cn 
iverbeu. 

QSon  biefem  cbbenielbeten  9[benbmal)l 
f,ii}ft '']>aulu5  :  2Per  untxu'irbii^  ron  biefem 
iSrcb  i|Jet,  unb  uon  bem  ifeld)  beo  ,f;errn 
trinfet,  ber  iffet  unb  trinfet  fid)  felbfj  bas 
©eridit,  barum,  ba§  er  nidn  unterfdieibct 
ten  I'eib  bee  .^errn,  2Po  nber  ein  dihvt 
c^mt  ober  9)titt.ui5mal)l  (\el)alten  wirb  ton 
foldicn  ?)JienfdHn,  bie  niiln  iral)re  i5u§e 
jietl)an,  bie  bem  .frerrn  iji'fu  in  feinni  S?es 
feblen  nid^t  i(lauben,  bie  nidit  auf  tie 
\ral)re  -Suj;  unb  ben  UKibren  ©lauben  ges 
tauft  finb,  unb  lieben  nodi  tic  1\?eltf  %ut 
c\<nt2n]lt  )Vleifd)e?5l'urr  unb  l)offdrti9e6 
2eben,  in  -Jieib,  .fpaf,,  ^-reffen  unb  eaufen 
leben,  unb  tercileidien.  ^DaS  iff  nidtt  bes 
Jperren  l?{benbmal)l,  fonbern  ein  ®fbraud) 


Lord's  supper.  1  Cor.  11  ;  20.  But 
when  believers  met  in  union  and  love, 
and  had  a  supper,  and  were  attentive  at 
the  same  time  to  the  command  of  wcsh- 
ing  feet,  which  Jesus  their  Master  had 
given  them,  John  13:  14,  15;  and 
likewise  broke  the  break  and  drank  the 
cup  of  communion,  and  spoke  of  the 
sufferings  and  death  of  Christ,  and 
praised  his  great  love  towards  them ; 
exhorted  each  other  to  bear  the  cross, 
and  suffer  patiently,  to  follow  their  Lord 
and  Master,  and  be  faithful  in  all  his 
commands,  to  resist  earnestly  all  sin, 
to  love  each  other  fervently,  and  to  live 
together  in  peace,  and  union ; — this 
alone  could  be  called  the  Lord's  supper, 
and  in  this  manner  they  could  truly 
rejoice  in  the  Lord  Jesus,  and  be  com- 
forted by  his  sufferings.  And  by  such 
a  supper,  they  would  represent,  that 
thej  are  of  the  family  of  Christ,  and 
members  of  his  body.  And  then  in 
the  end  of  the  world,  they  will  keep 
with  him  that  great  supper,  and  enjoy 
eternal  felicity. 

Of  this  supper  says  Paul,  '  'He  that 
eateth  and  drinketh  unworthily,  eateth 
and  drinketh  damnation  to  himself, 
not  discerning  the  Lord's  body."  But 
where  people  eat  a  breakfast  or  dinner, 
who  have  not  truly  repented,  who  do 
not  believe  the  Lord  Jesus  in  his  com- 
mandments, and  are  not  baptized  upon  a 
tru'j  repentance  and  a  true  faith,  and 
still  love  the  world,  the  lust  of  the  eye, 
jthelustof  the  flesh  and  the  pride  of 
(life,  living  in  envy,  hatred,  gluttonness 
jand  drunkenness  aud  the  like; — this  is 
not  the  Lord's  Supper,  but  a  custom, 
I  which  reason  and  the  spirit  of  the  world 
I  have  introduced,  and  which  has  been 


A  CONVERSATION  &c. 


58 


wUUt  in  bie  Scrnunft  burd)  ben  SCtlt* 
©eijl  {incieful)ret  \]lr  unb  burtl)  bie  falfcl) 
eerul;mte  5fun|T-  ber  ®clel;rtcn  unb  iljre 
eiclen  eernunftigcn  €cl)lufesiXcben,  unb 
burrf)  bie  lanijwiaiijcu  ®cn)cl)nl;eiten  in 
benen  einfaftiiicn  gjJenfcben  ue)!  gniiaitet 
worben.  2)a^  nun  jeberniann  me»;nct: 
Sr  gel)e  ju  be^  >^errn  5lknbmal)(,  ba  cs 
bod)  fo(d}e^  in  ber  5l>it  nid^t  if}. 

<S  0 1)  n.   @cl)oren  bcnn  bie  offenOaren 
€unber  nid)t  ju  be?  i^errn  2(bcnbmal)l? 
pon  t»cr  2U>fon&erung. 

IB  a  t  <  r.  £6  iiel)oren  fold)e  offenbarc 
<2unbcrf  trann  aud)  nur  ein  einji^e^  iffierf 
tee  ^-leifdxj  an  iljnen  offenbnr  reirb  (ms 
pen  *p.iulu6  fdn-eibet :  @a(at.  5.)  nad)  ge* 
fdieljencr  2>erninl)nun9  unb  nid)t  barnuf 
erfolgenber  58uf,e  ober  ^Bcffevun^r  nid}t  nur 
nid)t  jU  bc§  ^errn  %btn\>ma\)U  fonbern 
nudi  gar  nid)t  in  ba^  Dicid)  ®ottefv  unb 
^el;6ren  nid)t  in  bie  ©enieinbe  be§  Jperrn! 
benn  n?ie  fie  i^cn  bein  Dicidie  @ette^  burdi 
itjrc  <2unben  auegefdjloffen  finb,  fo  muf# 
fen  fie  aud)  ron  ber  ®enieinbe  be^  Jperrn 
(iu6i|efd)loffen  rcerben. 

^o|)n.  Si;  >BaUr,  id)  meijnfe 
jnu|te  ein  jeber  9JJenfd)  vet  fid)  felbf} 
9{ed)enfi1)aft  gebenf  rra§  tl)dte  e^  niir  benn 
fd)abcn>  trenn  niein  5J?etKnijIieb  etirag  33os 
fee  an  fid)  tjatte^  id)  aber  uidre  fur  mid) 
fronim,  tljdte  e^  il)m  aber  bennod)  in  ber 
Siebe  facjenf  cr  follte  baeon  ab|lel)en,  er 
flber  rt>oUte  ni&it,  fo  fonnte  id)  ja  bennod) 
in  ber  Siebe  mit  il)m  umgefjenf  unb  in  feis 
net  ®ettieinfd)aft  bleiben,  er  mod)te  bann 
wor  fid)  felber  9veii^enfd)aft  geben. 

93ater.  ^ore  unb  nierfe  rco!)!: 
l)at  jn?ar  fold)e  iBorfJellung  einen  gar 
ciuten  g;d)ein  ber  fiiebe,  aber  e§  if}  nur  eine 
gefdrbte  Siebe,  unb  gar  nid)t  bie  2(rt  ber 
i'iebe  ©ottee  I  benn  bie  gottlid)e  Siebe  muf, 
ja  nidit  anberS  gefinnet  fet)n  rcie  @ott. 
3a  fie  fann  auc^  nid)t  anber§  lieben>  a(5 
fOf  roie  ti  @ott  bie  en»ige  Sicbe  6efoI)len 
unb  georbnet  Ijat :  €ie  fann  nid)t  anberS 
glauben,  al§  fo,  rcie  @ott  bie  Siebe  bte 
foljlen  Ijat  ju  glauben.        m^xt  gottli* 


established  by  the  supposition  of  science 
falsely  so  called,  and  by  the  vain  phi- 
losophy of  the  learned,  and  by  long  con- 
tinued practice  of  the  simple  men  led 
by  those,  so  that  every  body  now  thinks, 
he  is  going  to  the  Lord's  supper^ 
though  indeed  such  is  not  the  fact. 

Son.  Are  then  open  sinners  not  to 
be  permitted  to  go  to  the  Lord's  supper? 
Of  excommunication. 
Father.  Such  open  sinners,  though 
only  one  single  work  of  the  flesh  of 
which  Paul  writes  Gal.  5.  becomes 
manifest  in  them,  after  having  been 
admonished,  and  ihey  have  notj^repent- 
ed  or  reformed  thereupon,  have  no 
right  to  the  Lord's  supper,  and  do  not 
belong  at  all  to  the  kingdom  of  God,  nor 
to  the  church  of  the  Lwd.  For  as 
they  are  excluded  from  the  kingdom  of 
God  by  their  sins,  they  must  also  be 
excluded  from  the  church  of  the  Lord. 

Son.  Why,  father,  I  thought,  every 
man  was  accountable  for  himself. 
What  harm  then  would  it  do  to  me,  if 
my  fellow-member  had  done  something 
bad,  and  I  being  pious,  were  fo  tell 
him  in  love  that  he  should  abstain  from 
it,  but  he  would  not.  Might  I  not 
still  continue  tO'  associate  with  him  in 
love,  remain  in  fellowship  with  him, 
and  leave  him  to  give  his  account  for 
himself? 

Father.  Hear  and  observe  well  I 
True,  such  an  idea  has  a  very  charita- 
ble appearance ;  but  it  is  only  a  feigned 
love,  and  not  at  all  according  to  the 
manner  of  the  love  of  God.  For  divine 
love  must  not  be  otherwise  minded  than 
God  himself.  Yea,  it  can  not  lova  in 
any  other  manner  than  God,  who  is 
eternal  love,  has  commanded  and  or- 
dained ;  it  cannot  believe  otherwise  than 
God,  who  is  love,  haa  commanded  to 


54 


dK  2ie6e  fann  unb  barf  nml)  bcm  @ci|l-  ' believe.  True  divine  love  can  and  dare 
©ottee  in  €inn,  ®ci^l)eit,  unb  Siatfigts 'not  dictate  to  the  Spirit  of  God  in 
Ountien  gnr  nicbtC' PCi-fcbreitcn.  9?un  ficsj mind,  wisdom  and  counsel;  but  looks 
{;ct  bie  wnljrc  Sifbe  @ottc6  rtllein  nuf@cttfj  alone  upon  God,  as  her  eternal  origin. 


H)Vin  miQen  Urffn-ung.    Unb  bet  93ienf(b 
in  n)dd)em  bie  iiebt  ©ottes  n'al)i-l;nfti(3 
ber  fiel)et  auf  @iott/  unb  lernet  ron  @ott 
feine  £i9enfd)aft  unb  JJatur. 

SBeilen  nun  ein  roaljre^  ivinb  ®otte« 
(njcgen  be^  ?Xuefd)l(6^enf'  me  cbm  gemeU 
i>et)  sxm  feincm  l;itTim(ifd}en  25attr  jcber? 
^eit  eine  Srt)eibung  unb  ^fbfcnbaung  ge* 
Efrnetr  .nemlid) :  3itiifd)en  ben  9ieinen  unb 
JJnreinen,  jmifdKn  2id)t  unb  ^-inflerni^, 
5n)ifcl)en  feinem  QSoIf  unb  ben  .^eiben. 
■JBie  biefeS  an  ber  ^£d)cipfung  ttvol;Ll  5U  crs 
fcf)en  i|l:  2fl6  @ott  JjimnicI  unb  Srben 
ijefd^affen  t)at,  ba  mac  5id)t  unb  i^-injiers 
ni§/  Srben  unb  SCaffer  .untereinanber.  i 
^a  fd)eibete  @ott  bas  Sid)t  ton  ber  Jins 
fierni^f  unb  ncnnctc  bae  2id}t  taQ,  unb 
bit  5-inf?erni§  0?ad)t. 

v^-erner:  @ott  ein  'iparabieS  ges 
pftanjetf  unb  bariu  aderlet)  .j£rcio6lid)feit 
au6  Sicbe  «rfd)ajtenf  fo  l)ctt  it  aud)  ben 
93Jenfd)en  au?  2icbc  nad)  feinem  33i(be  er* 
fd^affen,  ui»b  it)n  fo  rourbig  gemad}tf  tnf, 
ft  in  bent  ''^Jnratie^  tranbtfin  burfte,  unb 
burfte  effen  eon  ben  ^-riidnen  bc§  '^aras 
l)iefe?f  bic  iI)Ri  ®Dtt  gebeten  Ijatte.  (gos 
Oalb  aber  ber  SDienfd)  feinem  ®ott  wngeljors 
fnm  niurbef  fo  tvurbe  er  Kuwein/  unb  fonns 
tc  ale  ein  Unreiner  ni*t  mefjr  ini  %Mat 
bi<^  6(eiben;  fonbern  mu§t€  {jinau^,  ■bii' 
^urd>  (Sljriiium  ben  anbern  2(bam  ger<inis 
^et  murbCf  ba  burfte  er  roieber  in  ba^^ar* 
abie6  ^iRgel)en,  unb  mu^te  2(bam  eiel 
!)unbert  ^iiljr  Ijarren,  bi§  auf  Sl^riilum 
ben  jjeri^eifstiKn  ffleibe^jCaamenr  ier  i^n 
rtBbanr.  roieber  in  bag  '^arabie^  <inful)ete, 
unb  mit  2(bam  «cd>  t>iele  Jpei(i§<n  ftun* 
ben  auf/  naii)  ber  2(Mferf}el)un9  beg  ipcrrn 
3efUf  unb  er  fii^retc  jte  mit  fid)  in  fein 
iKeid).  SSic  ,fold}eg  ju  «?erfen  :  Wattf). 
•27,  52.  ^itifann  mm  fe^en,  rcie  vfcie 
gunbe  unb  ber  Ungeljorfam  mi  fd)eibet 
'^in  ®ott  unb  feintm  didd). 


And  the  man  in  whom  the  love  of  God 
truly  exists,  looks  upon  God,  and  learna 
of  God  his  nature  and  character. 

Now,  since  a  true  child  of  God,  con- 
cerning excommunication,  as  above 
stated  has  learned  of  his  heavenly  Path- 
er  a  distinction  and  separation  between 
the  clean  and  unclean,  between  light 
and  darkness,  between  his  own  people 
and  the  Gentiles.  This  may  be  plain- 
ly seen  in  the  Creation.  When  God 
made  tbe  heavens  and  the  earth,  light 
and  darkness,  earth  and  water  were  all 
mixed  together.  Then  God  divided 
the  light  from  darkness,  and  called  the 
light  day,  and  darkness  night. 

Again,  when  God  planted  a  paradise, 
and  created  therein  out  of  love  many 
pleasant  things,  then  he  created  also 
out  of  love  man  after  his  own  image, 
and  made  him  worthy  to  dwell  in  the 
paradise,  and  he  was  permitted  to  eat 
of  the  fruit  of  paradise,  which  God  had 
commanded  him.  But  as  soon  as  man 
became  disobedient  to  his  God,  he  be- 
came unclean,  and  as  such  could  no 
longer  remain  in  paradise.  Yea,  he 
had  to  leave  it ;  until  he  was  purified 
by  Christ,  the  second  Adam,  he  could 
not  re-enter  paradise.  Thus  Adam 
had  to  wait  many  hundred  years  until 
Christ,  the  promised  seed  of  the  woman, 
ictroduced  him  again  into  paradise. 
And  with  Adam,  many  saints  rose 
agaia,  sifter  the  resurrection  of  the  Lord 
Jesus,  aod  he  conducted  them  into  his 
kingdom,  as  we  infer  from  Matt.  27  : 
52.  iJere  we  may  see,  how  sin  and 
disobedience  separate  us  from  God  and 
his  ivEgdom. 


•A  CONVERSATION  &c. 


55 


J-trncr  Ijat  ®ott  beiii  2(6r>iljrtin  nl*  Um 
SSater  nller  ®IauDic;en  eine  £cl)cibuncj  unb 
9Ibfon6friini\  in  ^tnfeljung  bcr  $iefil)neis 
Dun^  ((cofffnbaretf  ba^  iiciiili*  fein  (gn.u 
mc  ein  roii  bcii  Jpciben  aOgcfonbertce  25olf 
fcijn  ftUtc.  5Beld)C6  cr  bcim  aud)  niit 
mdittigei-  Xpanb  aug  Soiijpten  gefiil^rct, 
unb  iljncn  dn  jclobtc^  2anb  ju  geben  rers 
Ijci§cn.  5!3eli1)em  *Bolf  @ott  ber  S;m  in 
ber  SBuiTen  auf  bcm  QScrg  (ginai  ci«  fon* 
berlid)c^@eff|  gegcDcit,  jroburd)  fie  ganjs 
lid)  folltcu  nbi;efonbert  rrerbcn  nid)t  aMn 
con  ben  wnrcinen  ipeiben;  fonbcrn  amh  von 
bcu  unrcinen^^l)icrcnf  )5">f'>t«n  «nb  ^Jogdn, 
latum  [)<it  @ott  ju  iljncn  gcfagt,  3  9Jfof. 
20,  24.  25.  26,  3d)  bin  ber  .^err  cuet 
@ott,  bet  eud)  con  ben  25clfcrn  rtb^efonbert 
I)ntf  biif,  il)r  cud)  abfonbern  foUt,  bns  reine 
2Sicl)  Dcm  Unreinen,  unb  unreine  QSoget 
con  ben  Dveinen,  unb  cure  eeelen  nid)ttjer« 
unreinii(et  am  53icl;f  m  SSogeln,  unb  an 
allem,  bag  nuf  (Jrben  fried)«t,  bag  id)  cud) 
flbgcfonbcrt  l)abc,  bafe  es  unrein  fei;,  barum 
fcllt  il)r  niir  I)eili9  fct)n,  benn  id)  ber  >^err 
bin  Ijeilig,  ber  cud)  abgefonbert  l)at  ron  ben 
2>olfcrn,  laf,  il)r  mein  waref.  T>ci  ftel)cf^ 
bUf  »vie  @ott  feincn  €inn  unb  SCillen 
aud)  l)ierin  geoffcnbarct :  3"  ber  2(bfons 
berunci  bee  Dieinen  fcn  ben  Unreincu;  bee 
^perrn  3Be(f  ron  ben  ^eiben,  n)c(d)e  jirac 
aud)  @efct)opfe  @otte§  rearen,  burften  aber 
fcin  unb  @cmeinfd)aft  mit  bem  QSolfe 
@ottc6  l)aben. 

@ol)n.  3a  lieber  SSater,  id)  !)abc 
vrol)l  Don  bir  pcrftanben :  Die  9Xbfonber* 
ung  unter  bem  QSolfe  @ctteg  im  %Utn 
Xcflament  unter  bem  5er'itifd)en  *)>ric|lers 
tl)um,  welc^eg  fold)e  au^erlid)C  ceremonis 
fd)e  (Dinge  9elel)ret.  2Ccil  aber  (Sl)ri|lu6 
ein  ewiger  l)Ot)cr  "^ricfier,  bag  @efe| 
erfuHet;  unb  fein  auf,er(id)cg  CEanaan  cers 
!)ci^en,  fcnbern  ein  eirigeg  9\cid),  roel^eg 
geiillid)  ifi  rcrfiinbigct,  barum  aud)  aflc 
feine  ®efe|c  geiplid)  finb.  SBic  cerfleljet 
man  benn  nun  bie  ^(bfonberung  im  D^euen 
teffamentf  ober  ifj  aud)  eine  ^(bfonbcrung 
i»6tl)i<}.  !Daron  m6d)te  icb  nod) 
griimblid)  berid)tet  fei;n. 


Again  God  revealed  to  Abraham,  as 
the  father  of  the  faithful,  a  distinction 
and  separation  in  the  circumcision; 
that  his  seed,  which  he  conducted  by  a 
mighty  hand  from  Egypt  should  be  a 
people  separate  from  the  heathen,  and 
he  promised  them  a  goodly  land.  To 
this  people  the  Lord  God  in  the  wilder- 
ness, upon  mount  Sinai,  gave  a  pecu- 
liar law,  by  which  they  were  to  be  kept 
entirely  separate  not  only  from  the  un- 
clean heathens,  but  also  from  unclean 
beasts,  fishes  and  birds.  Therefore  God 
said  to  them.  Lev.  20 :  24—26.  "I 
am  the  Lord  your  God,  who  have  sep- 
arated you  from  other  people ;  you  shall 
therefore,  put  a  difference  between  clean 
beasts  and  unclean,  and  between  un- 
clean fowls  and  clean ;  and  ye  shall  not 
make  your  souls  abominable  by  beast,  or 
fowl,  or  by  any  manner  of  living  thing 
that  creepeth  on  the  ground,  which  I 
have  separated  from  you  as  unclean. 
And  ye  shall  be  holy  unto  me  :  for  I, 
the  Lord,  am  holy,  and  have  severed 
you  from  other  people,  that  ye  should 
be  mine."  Observe  here,  how  God  re- 
vealed his  mind  and  will  in  the  separa- 
tion of  the  clean  from  the  nnclean,  the 
Lord's  people  from  the  heathens,  who 
truly  were  also  the  creatures  of  God, 
but  should  have  no  part  or  communi- 
cation with  the  people  of  God. 

Son.  Yes,  beloved  father,  I  have 
indeed  understood  of  thee  about  the 
separation  among  the  people  of  God  in 
the  Old  Testament,  under  the  Levitical 
priesthood,  where  such  external  ceremo-p 
nies  were  taught.  But  since  Christ, 
the  eternal  High  priest  fulfilled  the 
law,  and  promised  ho  earthly  Canaan, 
but  an  everlasting  kingdom,  which  is 
spiritual,  as  also  all  his  laws  are  spirit- 
ual. How  then  must  we  understand 
separation  in  the  New  Testament,  or  is 
one  necessary  ?  Of  this  I  wish  to  ha 
more  fuUy  inforrhed. 


56 


25  a  te  r.  syatt,  mixUt  unb  <\if6  \Tof)l 
?td)tnng  auf  tie  iKeten  te5  ^crrn  3«f" 
unb  feiner  ^fpoileln,  fc  irirfr  bu  niol)I  <ine 
unumt;anoiIid-)e  not[;i\ienbi^f  ^JCbfonbcriing 
im  ncuen  Q?unfcff  )|iinftt)en  ©lauOii^eit  unb 
llni]!.iubi^en  erfennen.  Gsrebcrbcr  Syvx 
Sefu?:  gjJattI).  13,  24.  baf,  bie  (ic.ien: 
rrdrtitie  IPett  cin  5(cfer  fci>  nuf  ivddiem 
@urc  unb  tiefdct  mvttn  :  r?en  guten 
Snamen  fdet  ber  Xpcrr  ^ffu?  burd>  f«in 
Gpancieliuiti,  unb  b.i§  finb  bie  ^iinber  feis 
nee  9ieidi?,  bie  burdie  "IPort  ber  S?al)rf)eit 
von  cbtn  t)er  (jeboren  iverben.  3ac.  1;  18. 
S^ae  llnfraut  aber,  iff  ber  Ocfe  ^aamt, 
bell  fnet  ber  $cufcl  unb  pflnnjet  il)n  burd) 
fein  fa(fd;e?/  fUi<\t^,  unb  lui^enl^afte^ 
5Ccrt,nad)  nienfdilid)er  2Bei?[)eit.  9^un 
bie  $rnbte  von  biefem  -gaanienf  \\i  ba? 
Gnte  ber  SCelt.  iTii  trirb  ber  .f:err  ber 
Grnbte  ben  iiuten  Sii.iinen  in  feine  >2d}eus 
cm  fammlcn,  bas  boU  llnfraut  nber  ivirb 
cr  mit  eiriiiem  ^-euer  rerbrennen. 

•Run  mevfe  \vo\)U  irie  o6en  gcmelbet  von 
ber  5{[ifonberun(}  im  Sllten  Xcjiament 
burd)  gjtofen  geboten,  ireldief^  alleg  Don 
bem  ^ned)t  9J?cfen  gerebet  iTcrbcn,  ju  eis 
nem  BfWtinif;  auf  ben  €oI)n  unb  feine 
JpauPljaltunci.  ^ebr.  3,  5,  6  ^^lei^irie 
nun  borten  fein  llnftefd)nittener,  fein  9(u6* 
fd^i^er,  feiner,  ber  fid)  nn  eincni  ?:obtcn 
»»erunreini(^et  \}c\tU,  in  ben  ^tempel  cief)en 
burften:  (Jbcn  a(fo  lint  3«f»^  ber 'goI)n 
©ottep,  roiebcr  burd)  feinen  ^reu^e?s5ob, 
burd)  feinen  fjeilicien  ®eiiT,  einen  iempel, 
eine  ©emeinbe  unb  ^nuelj.iltung  geftiftet 
unb  (\eorbnet.  ®e(d)er  $empc(  cber  @e« 
lucinbe,  in  l;eiliger  grf)rift  ber  2ei&  be? 
Spntn  !3!efu  genennet  rpirb.  SXom  12,  5. 
1  (§or.  12,  27.  Spl).  1,  22.  23.  c.  4, 
12.    c.  5,  30.    Selcf.  1,  18. 

3u  biefem  2ei6,  'Jempel  ober  ®emeinbe, 
rterben  aHe  ©lieber  $<efu  gepflanjet  unb 
getnufet,  fpridjt  <Pnulu§ :  1  Sor.  12,  13. 
5Bir  finb  burc^  einen  ©eift  aHe  ju  einem 
2ei6e  fetaufr.  5E»iefen  fieib,  5:empe[,  ober 
©emeinbe,  weld^e^  alle§  eineS  if},  reiniget 


Father.  Hear,  mark,  and  attend 
well  to  the  discourses  of  the  Lord  Jesus 
and  his  apostles,  for  then  thou  wilt 
easily  discover,  how  absolutely  necessary 
a  separation  is  in  the  New  Covenant  be- 
tween believers  and  unbelievers.  The 
Lord  Jesus  says  Matt.  13  :  24,  that 
the  present  world  is  a  field  sown  with 
good  and  bad  seed.  The  good  seed  is 
sown  by  the  Lord  Jesus  through  hb 
Gospel,  and  these  are  the  children  of  the 
kingdom,  born  from  above  by  the  word 
of  truth.  James  1  :  18.  But  the  tares 
are  the  bad  seed,  sown  and  planted  by 
the  dovil  through  his  false,  cunning  and 
lying  word,  agreeably  to  human  ingenu- 
ity. Now  the  harvest  of  these  is  the 
end  of  the  world.  Then  the  Lord  of  the 
harve.«t  will  gather  the  good  seed  into 
his  garners,  but  the  bad  tares  he  will 
burn  with  everlasting  fire. 

Now,  take  notice  of  what  has  been 
said  above  of  the  separation  in  the  Old 
Testament,  commanded  by  Moses. 
This  was  all  said  by  the  servant  Moses 
as  a  testimony  unto  the  Son,  and  con- 
cerning his  economy.  Heb.  3  :  5,  6. 
For  just  as  then,  no  one  uncircumcised, 
no  leprous  or  unclean  person  who  be- 
came unclean  by  touching  a  corpse  was 
permitted  to  enter  the  temple  ;  even  so  Je- 
sus the  Son  of  God,  has  built  and  ectab- 
lisbed  a  temple,  a  church  and  household 
by  his  death  on  the  cross,  and  by  bis  Spirit. 
This  temple  or  church  in  holy  writ  is 
called  thi  body  of  the  Lord  Jesus. 
Rom.  12  :  5.  1  Cor.  12  :  27.  Eph. 
1;  22,23.  4  :  12.  5;  30.  Col.  1: 
18. 

Into  this  body,  temple  or  church,  all 
the  members  of  Jesus  are  planted  and 
baptized,  says  Paul  1  Cor.  12  :  13* 
"For  by  one  Spirit  are  we  all  baptized 
into  one  body."  This  body,  temple  or 
church,  which  is  all  one  and  the  same, 


A  CONVEHBATION  &c. 


57 


ferfSSiib  im  2Port.  <5pf).  5,  26.  Diefer 
Sci6  cber  ©cmcinbe  if}  abgefonfcert  oon 
ber  2,8clt/  fon  ben  (guntcri;  eon  allem 
nirrtbum.  ja  con  tern  gnnjcn  alten  %i)ami'i 
.fpint?/  eerjlclje  nadj  b<m  imrcnbigen  %^til 
tin  ©(.luben. 

2)iefe  ©emcinte  rcirb  in  f)dl.  @cl)rift 
C(«nennet:  Dae  nu^erwdtjlte  ®cfcl}(ed)t, 
l)n§  fcnitjlidie  '^>rietlcrtl;umf  trn^  I)eili9e 
Qjolf,  K.  1  '^Jetr.  2,  9.  2Bci(  nun  biefer 
2ci&  nnd)  SKcm,  6,  2.  4.  bcr  Sunbcn  nb* 
<\efi-crben',  unb  Ciegraben  trndj  bie  Xnufe 
in  ben  'Xot,  unb  oudi  mieber  auferfianben 
ju  cinem  neum  ScOen  in  (5t)ri|lo  3efUf 
unb  in  bemfelben  einc  frud^tOare  5Ke(ie 
Mfibet  unb  niad)fet ;  bod)  aber  biefer  2ei6 
cbcr  bie  ©emeinbe  Sljrifti  nnd)  bem  nu^* 
nienbi^cn  5I)eil  noif)  in  biefer  argen  2CeItf 
im  iSranbe  ber  Srnicbrio,unc;  ronnbeltr  fo 
(^efd)i<l)et  es  buni)  gottlid^e  Sul'iffungf  baf, 
bev  Satan  Xag  unb  5J?ad)t  um  ein  )e^(id)e6 
@Iieb  barf  t)erum  c;el)en  niit  i5unben,unb 
mit  niand)crlet)  '^rrt\)um(ii,  unb  afler* 
(ei;  bofen  nnb  fd)ablid)en  gaanien,  e§  in 
feinem  ©lauben  unb  Jiebc  ju  priifen;  tat 
turn  l)eif,et  ber  ^Derr  Scfw^  wnb  feine  2(pos 
f?cl  bie  ©laubigen  ju  n)ad)en;  befen,  rins 
gen  unb  fdnipfen. 

Dennod)  nber  gefd)ie(;et  e§  cjar  Ieid)tf 
ba§  ein  fDld)e§  ©lieb,  fo  einmal  ber  <2uns 
ben  abgejlorbenf  unb  ben  ^errn  3ffu'" 
nl§  ba§  neue  Seben  angejogen  l)att  rcann 
e§>  nid)t  bejJdnbig  im  beten  unb  n)ad}en 
bteibetf  wicberum  ctrea  «n  feinem  *Jiebens 
©licb,  ober  gar  an  ben  SCegen  unb  9ved)« 
fen  bee  iperrn  fid)  ferfunbigct.  <go  Ie!)ret 
be nn  ber  ^err  3«fu9'  bag  ml)Ti  Ober* 
l)Qupt  feinee  Seibe^t  SJfatt!).  18,  15. 
3Bann  bein  95ruber  fiinbiget  an  feir,  fo 
ftrafe  it)n  jwifitten  bir  unb  il)m  ntlein. 
JTporet  tr  bid),  fo  l)afi  bu  beintn  SSruler 
genjonnen.  Jporet  er  bid)  nict)r,  fo  nimm 
uocl^  einen  ober  jmeen  ju  bir,  ouf  ba§  alle 
©ac^c  t>ef}el)e  in  jmier  ober  breier  3«vigcn 


is  sanctified  and  cleansed  by  Christ, 
who  is  the  head,  "with  the  washing  of 
water,  by  the  word.  Eph.  5  :  26. 
This  body  or  church  is  separated  from 
the  world,  from  sin,  from  all  error,  in  a 
word  from  the  whole  house  of  old  Ad- 
am, understand,  according  to  the.  inward 
part  in  faith. 

This  church  is  called  in  holy  writ, 
"the  chosen  generation,  the  royal  priest- 
hood, the  holy  nation  &c.  1  I'et.  2  :  9. 
Now  as  this  body  according  to  Rom.  6  : 
2,  4.  is  dead  to  sin,  and  buried  by  bap- 
tism into  death,  and  raised  again  to  a 
newness  of  life  in  Christ  Jesus,  and 
abideth  and  groweth  in  the  same  as  a 
fruitful  branch ;  yet  this  body  or  the 
church  of  Christ  is  still  walking  out- 
wardly in  this  evil  world,  in  a  state  of 
humiliation.  Hence  it  happens  by  di- 
vine permission,  that  Satan  goes  about 
every  member  day  and  night  tempting 
him  with  sins,  and  with  manifold  errors, 
and  with  all  kinds  of  bad  and  perni- 
cious seed,  to  try  him  in  his  faith  and 
love.  Therefore  the  Lord  Jesus  and 
his  apostles  call  upon  the  faithful  to 
watch  and  pray,  to  wrestle  and  to  strive. 

Nevertheless,  it  will  come  to  pass 
very  easily  with  such  a  member,  who 
has  once  died  unto  sin,  and  put  on  the 
Lord  Jesus  in  newness  of  life,  if  he  is 
not  constantly  engaged  in  watching  and 
prayer,  that  he  may  again  ofFend,  per- 
haps, against  his  fellow- member,  or 
even  against  the  ways  and  statutes  of 
the  Lord.  Concerning  such  then,  the 
Lord  Jesus,  as  the  true  head  of  his 
body,  teaches.  Matt.  18  :  15.  "If 
thy  brother  shall  trespass  against  thee, 
go  and  tell  him  his  fault  between  thee 
and  him  alone  :  if  he  shall  hear  thee, 
thou  hast  gained  thy  brother.  But  if 
he  will  not  hear  thee,  then  take  with 


58 


fZin  <5efpiv.cl)  k. 


93iunbe.  Xjorct  cc  tie  nirl)t;  fo  fnge  C5  ber 
©emeinbej  !)cret  cr  bie  ©mieinbe  n\i-)t, 
fo  I;iilte  il;n  al5  cincn  ^eiten  unb  SoKnff- 

SieljCf  l)icr  ficljefl  bu  nun,  n?er  ber  Stifs 
tcr  ijl-  ber  5(bfcnberung  unb  bes  ifiannee 
im  iJJeuen  5:ef1-,inient,  nemlicf):  ©er  iperr 
3ffuji,  ber  iraljre  ipau§t)ater;  bi<fe§  if} 
miin  eine  ^fbfonberung  uber  fokte  €un; 
tier,  beren  (£uni)en  of}ne  bie  ^(bfonbcrung 
fcnnen  Hta,(btn  njerbcn,  rcann  nemlid) 
bereunber  Ijoren  will:  .^oret  er  aber  nicbt, 
fo  >rirb  er  nid)t  urn  ber  Ciinbe  iDiflen  nbt 
■gefcnbert,  fonb<rn  urn  feine^  »er|}ocften 
unb  l;oct)mutl;i<;en  Jpcr^ene  irillen.  2BeiI 
<r  ben  9int!)  bc5  ©ciiTcs  @otte§  cerwirffr 
eine  ganje  ©eincinbe  betmbet  unb  pera(l)tetf 
ia  er  bod)  t)erpflii.1)tet  rpdre;  au^  Siebe  ju 
iierben  fur  feine  DJlitglieber  el)er  al§  fie 
betriiOen,  unb  il^ren  guten  9\atl;  ju  j?er; 
acl}ten. 

Son  fo{d)en  frepell)aften  ?!!}Jenff[)en  \)cit 
flucb  fct)on  ba§  @efe|  gerebet.  4  DJiof. 
19,  13.  "2Bann  jenianb  einen  tcbten 
SJJcnfilxn  anrul)ret,  (melite^  eine  geringe 
igattie  ijT)  unb  fid)  nidit  n?ieber  reinigcn 
iroIUe,  ber  rerunrciniijet  bie  SCoI^nung  bee 
Xperrn,  unb  foli1)e  >2ee(e  foil  au^gerots 
tet  werben  au§  Israel,  Je.  C5?n5 
nun  im  @efe^  bas  (gprengj^JBaffer  war, 
iroburcl)  bie  Unreincn  gereiniget  irurben, 
ba6  if!  im  neuen  iSunbe,  bie  l5ruber[iif)e 
iBeftrafung. 

®enn  nun  ein  @Iieb  funbiget,  unb  t\)ut 
tobte  ^IBerfe  ber  ^Siinben  unb  t)erad)tet  bie 
bruberliibe  SBejirafung,  fo  l>it  fti)on  bie 
5Betruglid)feit  ber  igiinben  ein  fold)e^  Jjerj 
rerilocfet.  5Cie  <Paulu§  faget,  ^ebr.  3, 
13.  unb  bie  ©Inubigen  t)ermal)net ;  "ee* 
!)et  ju,  bag  nid)t  jemnnb  unter  eud)  mt 
fJocfet  werbe  burd)  ^etrug  ber  (giinbc; 
benn  »vir  finb  (^Ijrijli  tl)eill)afti9  niorben, 
fo  roir  anbers  ba§  angefangcne  2Befen  bi^ 
an§  Snbe  fejt  bel)alten."  I^aS  iji :  roir  ' 
fnb  M  neuen  SebenS  aui  S^rifio  3efu 


thee  one  or  two  more,  that  in  the  mouth 
of  two  or  three  witnesses  every  word 
may  be  established.  And  if  he  shall 
neglect  to  hear  them,  tell  it  unto  the 
church ;  but  if  he  neglect  to  hear  the 
church,  let  him  be  unto  thee  as  an  heath- 
en man  and  a  publican." 

Behold,  and  see  here,  who  has  or- 
dained separation  and  excommunica- 
tion in  the  New  Testament,  namely  the 
Lord  Jesus,  the  true  father  of  the  house. 

Now  this  is  a  separation  of  such  sin- 
ners, whose  sins  may  be  forgiven  with- 
out their  being  disowned,  namely,  if 
they  will  hear.  But  if  they  will  not 
bear,  they  are  disowned,  not  on  account 
of  their  sin,  but  for  their  pride  and  ob- 
stinacy; because  they  reject  the  counsel 
of  God's  Spirit,  despise  and  grieve  the 
whole  church,  while  it  would  have  been 
their  duty  rather  to  die  for  their  fellow- 
members,  than  to  grieve  them  and 
despise  their  good  counsel. 

Of  such  frivolous  persons,  notice  was  ta- 
ken already  in  the  Law.  Numb.  19  :  13. 
"Whosoever  toucheth  the  dead  body  of 
a  man,  (which  in  itself  is  of  no  great 
consequence,)  and  purifieth  not  himself, 
defileth  the  tabernacle  of  the  Lord; 
and  that  soul  shall  be  cut  off  from  Is- 
rael, &c."  Now,  what  in  the  Law  was  i 
the  water  of  separation,  by  which  the 
unclean  were  made  clean,  that  is  in  the 
New  Testament  the  brotherly  admoni- 
tion. 

Now  if  a  member  trespasses,  and 
touches  a  dead  work  of  sin,  and  despises 
brotherly  admonition,  his  heart  is  al- 
ready hardened  by  the  deceitfulness  of 
sin.  Hence  Paul  exhorts  the  faithful, 
Heb.  3  :  13;  "Take  heed,  lest  any  of 
you  be  hardened  through  the  deceitful- 
ness of  sin.  For  we  are  made  partakers 
of  Christ,  if  we  hold  the  beginning  of 
our  confidence  steadfast  unto  the  end." 
That  is,  we  are  become  partakers  of  a 
new  life  from  Christ  Jesus.    Therefore,  • 


CONVERSATION  &c. 


59 


tl)eiU)aftig  TOorben.   Snffet  un§  and)  nur] 

unb  ja  niditburcl)  bnsalte  funblidie  I'eben 
iriebev  abtreten  yen  bcni  n,ial)rl)afti(ien  I'e* 
ten  in  (il;viftLV  unb  ron  bem  kbenbigen 
OJott. 

e  0  I)  n.  ffiann  nun  cin  93?enfd)  mt 
a,tn  cintr  geringen  ©linbe  (bie  leid)t  fonnt 
rercifben  rcerbenf  fo  er  l}orct,)  au6  b«g 
;f;errn  2db  unb  @em«inbc/ ja  cjar  au5  bcm 
crcigc-n  3idct)  diottes  fann  nu6c\ebannet 
njerben.  5Bie  3<l)et  <?>  bcnn,  rrcnn  cin 
@li«b  cine  t«orfc|lid)e  rciffcntlidje  gunbe 
t^uU  cine  H^in,  wnb  bcrgleicbcn,  ja  gar 
TOiber  be§  ijcrrn  9vcd)t  unb  @efe|c  jlrci* 
•m? 

3Satcr.  9J^crfe  rco()l  ben  €inn  be6 
©eiflc^  @crttc§  in  aden  i^ingen.  Der 
ift  tCT  beflc  9\atl)9ebcr,  bcv  \)at  alle§ 
jupcr  gcreufjt;  unb  barum  qlles  in  feiner 
.f;nusl;altung  fel^r  tvei^lid)  georbnet.  @ott 
ijat  fd)on  im  @efei|  befoljlen  :  4  SJiof. 
15,  27.  30.  ^'®ann  eine  €eclc  obcr  cine 
^anje  ©emeitibe  unn)if[enb  fiinbiget  an  ei* 
mm  ©ebct  bt§  X;icrrn,  fo  fcfU  [ic  bafiir  Op* 
fer  bringen  bcm  JQcrrn,  unb  bic  (giinbe  foil 
tjergcbcn  ircrben.  fBcnn  a6cr  eine  €ccle 
au^  '^•xml  fiinbiget  an  bc§  >^crrn  ©ebot 
unb  Orbnung,  bafur  ifi  ficin  Opfer,  fon? 
bern  fine  fold)?  €fclc  foil  fd)(ed)t  ausgcrots 
tct  tpcrben,  bic  €d)ulb  foil  awf  il;r  feijn, 
■tenn  fie  {;at  bc5  J^w-rrn  S3ok:  ceradjtct, 
«nb  feine  @ebote  fasten  laffen." 

3a  wcnn  cine  ganje  ©emeinbe  obcr 
€;tabt  ^Ifo  fiinbigen  tturbc,  unb  ^nbern 
^otterja  iicn.cn;  ba^  ifJ :  Sokbe  S)inge 
tljun,  tie  i\fic  Xpert  unb  @ott  iljnen  »erboten 
!)at.  fo  foil  fold)e  ganjc  €tabt  oerbannet 
fetjn.'  5  gjJof.  1 3,  12.  5«un  fieljc,  roie 
iii-efc^  nad)  bcm  ®ei|1  im  TJeucn  Leilas 
jjient  unter  bee  iperrn  ©emeinbe  mu|  in 
ad)t  genomnicn  recrben,  bamit  bic  ^Pfortcn 
ter  S^iMcn,  m\d}ti  bie  eiinbe  i^,  fie  nid)t 
jiioge  nbetrtidltigcn.  92un  trei^  ein  jeglis 
d)eg  @licb  an  bem  Seibe  3efu  gar  irotjl, 
ti^ti  burct>  bit  trtufc  in  ben  ?ob  begrabcn 


let  us  remain  constant  therein  until  the 
end,  and  by  no  means  go  away  again 
from  the  true  life  in  Christ,  and  from 
the  living  God,  through  the  old  life  of 
sin. 

Son.  If  DOW  a  person  may  be  exclu- 
ded from  the  Lord's  body  and  church, 
yea,  even  from  the  everlasting  kingdom 
of  God  for  a  small  sin,  (which  could 
easily  be  forgiven,  if  he  would  hear;) 
how  will  it  be,  if  a  member  commits 
a  wilful,  known  sin,  a  lie,  ail  :  the  like, 
yea  even  contends  against  the  statutes 
and  Laws  of  the  Lord  ? 

Father.  Attend  well  in  ail  cases  to 
the  mind  of  the  Spirit  of  God.  He  is 
the  best  counselor,  who  has  forseen 
every  thing,  and  therefore  has  ordained 
every  thing  very  wisely.  God  has 
commanded  in  the  law.  Numb.  15  :  27, 
30.  "If  any  soul,  or  a  whole  congrega- 
tion sin  through  ignorance,  then  he 
shall  bring  unto  the  Lord  a  sin-offering, 
and  the  sin  shall  be  forgiven  him. 
But  the  soul  that  doth  ought  presumpt- 
uously against  the  Lord's  commands 
and  ordinances,  for  such  there  is  no  sac- 
rifice, but  such  a  soul  shall  be  cut  off ; 
his  iniquity  shall  be  upon  him,  for  he 
despised  the  word  of  the  Lord,  and  let 
slip  his  commandments." 

Yea,  if  a  whole  congregation  or  city 
should  thus  sin,  and  serve  other  gods, 
that  is,  do  such  things,  which  the  Lord 
their  God  had  forbidden  them,  the 
whole  city  shall  be  utterly  destroyed. 
Deut,  13  :  12.  Now  behold,  how  this, 
according  to  the  Spirit  in  the  New  Tes- 
tament, must  be  observed  in  the  Lord's 
church,  so  that  the  gates  of  hell,  which 
are  sin,  may  not  prevail  against  it. 
Now  every  member  in  the  body  of  the 
Lord  knows  full  well,  that  he  is  buried 
by  baptism  into  death,  Rom.  6  :  4.  and 


(JO 


diem.  6.  llnb  ba^  e§in  cincin  neu«  that  be  should  walk  in  newness  of  life. 
<n  Sebcn  nmnbclu  foil.    (S^  )rirb  it)m  nud)  {jg  has  also  been  required  at  bis  bap- 


bey  feincr  "iiiuf  tti>rt]d)a(rfn,  allm  'giinben 
unb  bcm  5aifel  ivnij  nO^uf.ij^en,  fammt 
feineni  eii(encii  ITMlUnf  unb  b.rf,  bem 
.f;eirn  Jefu  uiiter  allem  ifreu^  beftanbic} 

tti  alien  ffincn  ^bt'fd)[cn  mi'i^te  ge^crfiun  j  under  all  crosses,  and  constantly  in  all 

his  commandments,  even   unto  death. 
Now  the  works  of  the  flesh  are  indeed 


tism  to  renounce  all  sin,  the  devil  and- 
his  own  (corrupt)  will,  and  that  be 
must  obediently  follow  the  Lord  Jesus 


nailifolgen,  bie  in  ben  5eb  l)iaein 

9iun  finb  ja  bie  2Berfc  beg  (VIeifd)c6  of* 
fenOat/  n.id)  bem  Reui^ni^  ASjal.  5,  19. 
%U  ba  ill :  ''ei)«'brud)f  .^urerei),  Un* 
jiud)t,  Unreinii^ffitf  5(6(^cttfrei>  3'iuberei)^ 
5^oinbfdiaft,  .caber,  '.Ueib,  Honi,  ^anf, 
3roietrad)t,  9iotten,  .(^afe,  i)Jicrbf  Saufen, 
^^-rcffcn  unb  bercil."  ?(llen  foldien  ^iUm 
fdicn  ill  bas  9icidi  @ctre^  burd)  ben  .f^eil. 
®ei|T-  ganj  unb  gar  abt-(efproAenf  rrenn 
nemlidi  cin  ein^ij^ce  rcn  biefen  bofen  2Pers 
fenineinem  ©lieb  l;errfd)enb  n)irb. 

SBenn  nun  an  bem  2eibe  be§  Jperrn  an 
cinem  ®Iieb  ein  foldK§  ^^Cerf  cffenbar 
irirb,  baf,  es  bie  ®emfinbe  \rcl)l  erfennen 
fann,  fo  muf?  ja  billii4  ein  fold^ee  @Iieb 
aus  ber  ©emeinbe  9CtI)an  n'erben,  nad)  1 
Sorintl).  5,  13.  bi*i  e§  burdi  mal^rc  IKeu 
unb  "^ufje  roieber  bapcn  ^iereinii;et  wirb, 
itnb  alfo  nid)t  ber  ganje  ?eib  ober  @emein; 
be  baburd)  tjerfauret  ober  nerunrciniciet 
roerbc.  2Cmc  bof,  unb  iKvborben  mug  nun 
ein  fold}efi  @licb  n'orben  fet;n,  rpenn  es 
nod)  mit  ben  ?U3erfen  be§  ^•(eifd)e6  iroUtc 
9ved}t  Ijafcen. 

(g  0 1)  n.  3d)  merfe  n?oI)l  l)ierinnen 
ben  €inn  @otte§.  9(bcr  ba^  '3Derf  Sifie* 
trad)t  fnnn  id)  nod)  nid)t  red)t  erfennen, 
'.ra§  biefeS  fetj;  m6d)te  tf>  nlfo  gerne  irif* 
fen? 

Von  UneinigPciten. 

a  t  e  r.  (Ss  if}  ein  foId)er  @eifl,  mU 
d)erbcnen  93Jenfit)enf  fo  nod)  nid)t  genugs 
fam  er!eud}tet  fepn  in  ben  5Ctgen  M 
Sptxxnt  begegnet,  g(eid)n)ie  bie  @d)Iange  im 
•fparabied  fcer  Soa  begegnet  ij?,  bie  gefpro* 
d)en :  Sfjr  roerbet  nid)t  fJerben;  fonbern 
eure  ^ugen  roerbtn  aufgetljan  nttUn,  unb 


manifest,  according  to  the  testimony, 
Gal.  5  :  19.  They  are  'adultery,  forni- 
cation, uncleanness,  lasciviousoess.  idol- 
atry, witchcraft,  hatred,  variance,  em- 
ulations, wrath,  strife,  discord,  heresies, 
cnvyings,  murders,  drunkenness,  revel- 
lings  and  such  like.  To  all  such  the 
kingdom  of  God  is  utterly  denied  by 
the  holy  Spirit;  that  is,  in  case  if  any 
one  of  these  evil  works  should  become 
manifest  in  a  member. 

Now,  if  in  the  body  of  the  Lord, 
any  member  should  actually  manifest 
such  a  work,  so  that  the  church  is  en- 
abled to  discern  it  clearly,  then  such  a 
member  must  necessarily  be  separated 
irom  the  church  according  to  1  Cor. 
5  :  13.  until  he  shall  be  purified  agaio 
by  a  true  repentance  and  reformation, 
in  order  that  the  whole  body  or  church 
may  not  be  leavened  or  contaminated 
thereby.  How  evil  and  corrupt  must 
such  a  member  have  become,  if  he  would 
justify  himself  in  doing  the^  workSj  of 
the  flesh. 

Son.  I  seem  to  understand  the 
mind  of  God  in  this.  But  what  is 
meant  by  discord,  I  cannot  rightly  ap- 
prebend,  and  therefore  I  would  like  to 
know  ? 

OF  DISSENSIONS  (OR  SCHISMS.) 

Father.  This  is  such  a  spirit 
meeting  those,  who  are  not  yet  sufficient- 
ly enlightened  in  the  ways  of  the  Lord, 
like  the  serpent  meeting  Eve  in  Para- 
dise, saying,  'ye  shall  not  surely  die; 
for  your  eyes  shall  be  opened,  and  ye 
shall  be  as  gods,  knowing  good  and 


A  CONVERSATION  &c. 


61 


werbet  f<j;n  trie  ®ctt,  unb  crfenncn,  \va^ 
gut  unb  6o&  iflf  mnn  il)r  uon  ber  mbout 
nen  %rud)t  effcn  trerbct.  *S?eld)e5  nucl) 
jum  gefitel^m :  O'iemliil),  fo  balb  fie 
tjci^fffen  I)iitten,  finb  il)rer  bei;ber  'Mu^en 
geeffiift  irorbciif  ba&  fie  tiefi1)cu  \)ab(n, 
ba^  fie  nacfenb  fci;en.  ©arum  rufet 
^au(u§  ben  (5orintl)ern  ju  :  ZA)  furcl)te, 
ba^  n\d)t  wie  bie  eil}lani}c  Sim  i>erful)rete 
init  itjcer  tgd}altl)eir,  alfi>  nud)  eure  ginne 
t>errucfet  werben  run  ber  Sinfalticifeit  in 
^l;rifi-o.  2  Scr.  11,  3.  So  (an^e  nun 
tin  glaubige^  @(ieb  !3cfu  in  biefem  etreit 
fcleibetf  ba);  ti>  alle  feine  Q3ernunft  uiiter 
ben  @e|)Ci'fam  be^  .ijerrn  '^i^u  ^jefanfjen 
nimmtf  unb  rerfl-oret  nlle  -ipofje  unb  *.?(nj 
fd)[ocier  bie  fic!)  in  ber  fficrnunft  er!)c[ien 
iviber  bas  9ott!icI)e  Srfenntnij;.  2  Sor. 
10,  5.  (£c  lan^e  fann  foUter  fleifcMicber 
©eifl  beg  3if'^tr<ii-'l)ts  bie  igcele  niitt  qc 
faniien  nel)iTien.  Sonbern  ber  9Jienfil) 
ivanbett  in  ber  Sinfalt,  iin  ®ef)orfam  be6 
©JiUi6en5  im  j^-rieben  unb  in  ber  (Jinigfeit 
mit  fcinen  .9J^itl;lie^ern.  2Ba§  er  niditj 
jjerfi-el)et,  bae  laffet  er  im  ^-rieten  unb  in 
ber  Sinfalt  rt'i(Iiijlid)  feinen  9)iifi)(iebern 
uber,  unb  bentiitl)itiet  fid)  unter  feine  SJfits 
glicber,  nad}  bem  Diatl]  '•))etri.  1  "^etr. 
5,  5. 

eeOnlb  aber  biefer  ©eiff,  nem(itb  ber 
©eijl  bc5  3niietrad)t?,  93ieiiTer  wiib  bei; 
beneUf  bie  il)n  nid)t  fennen,  fo  wixt  ber 
SJienfdi  innerlid)  nnd)  unb  nad)  ron  bem 
Srieben  unb  ber  £'ieDe  c^egen  feine  9JJiti}lie; 
ber  getrennet,  geljet  in  3(er^erni§,  balb  gegen 
biefes  unb  jenec>,  unb  rerlieret  nad)  unb 
nndi  bie  unibre  ^raft  bee  ®(aubeno  ! 
roerben  i()me  nud)  bie  *J3erfiinim(ungen  fei# 
ner  SJiitglieter,  \romit  er  fid)  billi^  erbau* 
cu  follte,  JU  einer  Saft.  SBenn  man  nun 
foId)e&  merfet  unb  er  in  Siebe  baruber  ge* 
fraget  nnrb,  fo  fann  er  leid)tcr  ein  eitelee 
uner6au(icl)e§  ©efprad)  anl^oren,  nls  bie 
2iebes*2(nrebun(j  feiner  DJJitijIieber,  bie  fo(* 
A)t^  n)ol;(  merfen  unb  geroal^r  irecben. 


evil,"  if  ye  will  eat  of  the  forbidden 
fruit.  This  in  part  so  happened,  for  as 
soon  as  they  had  eaten  thereof,  their 
eyes  were  opened,  and  they  knew,  that 
they  were  naked. 

Hence,  Paul  says  to  the  Corinthians, 
'But  I  fear,  lest  by  any  means,  as  the 
serpent  beguiled  Eve  throu<;h  his  subt- 
ilty,  so  your  minds  should  be  corrupted 
from  the  simplicity  that  is  in  Christ." 
2  Qor.  11  :  3.  As  long  therefore  as  a 
faithful  member  of  Jesus  continues  in 
this  conflict,  'bringing  into  captivity 
every  thought  to  the  obedience  of 
Christ,  and  casting  down  imaginrti"ns, 
and  every  high  thing  that  exaltetli  it- 
self against  the  knowledge  of  God," 
2  Cor.  10  :  5 — so  long  the  fleshly  >pirit 
of  discord  cannot  bring  the  soul  into 
captivity;  but  the  member  walkefli  ia 
simplicity,  in  obedience  of  faith,  in 
peace  and  union  with  his  fellow  mem- 
bers. What  he  does  not  understand, 
he  leaves  willingly,  nmply  and  pca^'C- 
fulh'  to  them,  and  humbly  submits  liim- 
self  unto  these  his  fellow-members, 
I  according  to  the  advice  of  Peter  1  Ep. 
5;  5. 

But  as  soon  as  this  spirit,!,  e  ihe 
spirit  of  discord,  obtains  the  mas; cry 
over  those  that  know  him  not,  the)  in- 
wardly and  gradually  are  separated 
from  the  peace  and  love  toward  their 
fellow-members;  they  take  offence  now 
against  one,  and  then  against  anoi'ier, 
and  lose  by  degrees  the  true  powci-  of 
faith.  To  them  even  the  religious 
ineetings  of  their  fellow-meuibers, 
which  should  be  to  their  edil;e;n  uio, 
become  burdensome.  If  this  is  .  b- 
served,  and  they  are  questioned  ou  ihe 
subject  in  love,  it  seems  to  be  more  e  isy 
for  them  to  listen  to  a  vain,  nifliug 
conversation,  than  to  the  aflectitm 'tc 
I  address  of  their  fellow-members,  h  ho 
j  notice  and  discern  their  coldness 


62 


Sin  (Bcfprrtd?  K. 


2Cen»  lumber  9J?enfd[)  nid)fl)orcii  jrill 
tie  SicDeoj^urufungen  feiiur  SJJitglieber, 
fontiern  cr  l)crct  ben  falftb  Detriigli(l)en 
®eiff,  ber  fid)  alf  ein  ©iigel  bee  Sid)te§  rer; 
frelletf  unb  foUbe  Seek  fo  flui\  iinb  \rci§ 
niiid}et,  ba§  fie  auf  cAk  '^■t[)Ut  il^rer  SJJits 
Qdeber  genaa  fiel)etr  fid)  biuan  f^of;et  unb 
(irgertf  unb  fdniiet  bnrnad)  on,  biefelbe  ju 
tabein  ntbii  ber  gnn^en  ©enieinbe,  unb 
(irbeitet  ein  fold)er  (^eiil  ber  S^rtrennunci 
t?ct§  bal)in,  burd)  fcld)e6  @lieb  ade  ©tieber 
fin  ber  ©enieinbe  in  bie  S^fi'eifjung^  ju 
briniien;  nlle  Orbnung  aufjul)eOen,  unb 
tor  fid)  eineigencr  .f;ierr  ju  fei;n;  beFiMnnit 
aud)  (lemeiniglid)  einen  ?(n[)anfi.  Unb 
foId)e§  >tirb  lion  bem  ©eifi-  ©otte^  S^iej 
trad)t  unb  Dvctten  genennet. 

llnb  ift  ein  effenbarej  >ICerf  bet^  ^-Ici; 
fd)e6,  unb  c)el)eret  nidit  in?  Jieidi  ©otre?, 


Now  if  tliey  ■nill  not  hear  the  loving 
admonitions  of  their  brethren,  but  rather 
give  ear  to  that  false  and  deceitful 
spirit,  who  transforms  liimself  into  an 
angel  of  light,  and  causes  such  mem. 
bers  to  think  themselves  very  wise  and 
discreet,  so  that  they  look  with  scruti- 
nizing eyes  upon  all  faults  of  their 
follow-membera,stumble  and  are  offend- 
ed at  them,  commencing  to  censure 
them  and  the  whole  church.  Such  a 
spirit  labors  constantly  to  the  end,  to 
bring  about  by  these  members  a  total 
rending  apart,  of  all  the  members  in  the 
church,  to  abolish  all  order,  and  to  rule 
by  his  own  authority;  and  he  frequent- 
ly succeeds  to  find  some  adherents. 
This  is  called  by  tlie  Spirit  of  God  "se- 
ditions and  heresies." 

Such  is  a  manifest  work  of  the  flesh, 
not  belonging  to  the  kingdom  of  God, 


aud)  nidn  in  bie  ©enieinbe  bes  i^crrn,  fon;  j  nor  to  the  church  of  the  Lord,  but  to 
bern  in  bco  (ilten  9(bam6  .f^auP  unb  ^veid')/ i  the  kingdom  and  house  of  old  Adam, 
trekbee  laurer  Scrtrennung  ill  unb  barum  Li,ich  is  all  division,  and  therefore  can- 
nubt  beilchcn  um'b,  fonbern  f.ikn  nu.fe, :      ^^^^^^  j^^^^^-^^ 
benn  nk'rtrtMinunCi  i|l  )t'ber;eit  em  ?£nfana;,  '  ....  . 

Ue[H'(P  aeit^eRn,  unb  fnnn,  roo  been  at  all  times  the  beginning  of  every 
trennunii  ill,  feine  irbifdie,  nod)  iMeln^enij  evil,  and  wherever  it  exists,  there  no 
c;er  erne  gottlidie  ijnucd),iltuui}  im  eec^en  earthly  house  and  family,  much  less  a 
Defteljen.  divine  economy,  can  prosper. 


S)aruin  nuiffen  foId)e  ©cifler  Oci  ben 
n)at)ren  ®(.uibii]en  in  fid),  unb  iiud)  fcl; 


Hence  true  believers  must  avoid  such 
I  ^  spirit  in  themselves,  and  also  put  in 
d)e  93Jenfd)en  auf,erlid)  gemeibcr  nierJ'en,  I  ^..^j^,,,,,  outwardly  such  persons,  who 
mU\)t  nuf  fol*e  unb  anbere  %vt  ^Jfercier^  ^   ^1,;,  ^t^er  manner  cause  clfenee 

nif,  unb  Scrtrennuiu]  nnrid)ten.  ®ie  I  division,  as  also  Paul  admonishes, 
<P>iuIus  ba^u  t)ernia!)net  9iom.  16,  n.\  »^^_  iq  .  17.  They  are  works  of  the 
bas  ifr  ein  foUi)e6  ®erf  beg  ^-kifcbeg,  unb|gg^,j^  proceeding  from  a  carnal  mind, 
ein  ffeifcblid?er  *scinn,  unb  f'f'f'-blid)er' 
93(enfd-),  u'enn  er  fd)on  in  einer  englifdien 


j  even  though 
'  i  would  appeal 
iTermitl)  fid)  auf,erlid)  im  €d)ein  ^^rftfUf"!  i,umiiitv    Col  2 
thote.    5Gie  %\mlui  aud)  fokl)e  93^enfdKn  j  g^^,^^  ^'heresies 
nennet  unb  mcinet :  (Sol.  2,  18.    3'ier!rpj^  3-10 
iiennet  e5  eine  ifefeerei),  vodijt  man  meisj 
ben  fell.    lit.  3,'  10.  i 

^r.    XVaa  fur  tTlenfdyen  lt>ul•^iJ\'    Query.  What 


such  a  c-^rna!  person 
in  a  voluntary,  angelic 


fur  tnenfciyen  U7ur^ig 

fubren.  j 
©  0  f)  n.    [^Stb  babe  rool)!  oerfianbcn 


:  18.  Paul  also  calls 
who  are  to  be  rejected. 


lind  of  men  are 


(fidlified  to  conduct  the  office  of  ex- 
communication? 

Son.    What  was  said  of  the  spirit  of 


ben®eifi-  be§  3w'ctr<irf)tg^  unb  berer  bie  1  discord,  and  of  those,   who   are  to  be 


A  CONVERSATION  &c. 


65 


niiin  incibeu  foil;  ?(Oci-  liebcr  25ater  uh 
[litte  bid),  fiu^e  niir  bod)  iviifi  iiiuffen  fcae 
ftir  ?Oicnfd)ca  foi;nr  tit  fold)eOrbniin^  bc6 
93anne§  treibeu  imb  fiil^ren,  benn  >vir  fel)s 
Uu  ja  alle  manni^faltiii,  unb  moiu^eln  bc5 
?vul)m6,  unb  \v(v  nid)t  iin  eineiu  2Bortc 
fcl)lct,  f.icit  g.icobu^,  bcr  ill  cin  PoUfonimes 
ner9Jiann.  60  roir  nun  allc  ^i\)Un,  mU 
d){  follni  bcnn  bie  anbcrn  um  il^rcr  cber 
flnbern  igunbcn  widen  nieibcn  ? 

2?  a  t  e  r.  (56  i\i  iyit'^ut,  baf,  bu  m'd)  in 
nlleni  fr.njef},  baiiiit  bu  in  feineni  ©intj 
univiffcnb  bleibeil,  \v(Ui)t^  ein  grower  ©d)a« 
ben  ber  eeclcn  mT'-  "ifrF*!  "U"  'fcM/ 
unbgieb  ^?(d)tunii :  QSorPeriiCf  roirb  t'einem 
nnbern  £iJJmfd)cn  bie  iSfligfeit  tjerVif^en, 
ol5  nur  aflein  ben  ©taubigen.  2)ie  nun 
(|Iauben  nn  ben  (gobn  ©OtteP,  bie  follcn 
cin  eivigeo  Seben  l)n6en.  2BeId)c  abn 
nid)t  (\(iiuOen,  uDcr  benen  trirb  ber  So-n 
@Dtte5  bleiben. 

9?un  mcrfe  bie  %vt  unb  Siiicnfiiinft  bef^ 
©l.niben?,  u^ie  e?  3^fu?  ter  igel)n  ©Dttes 
nu?^efprod)en  \;nt,  9JJarc.  16,  17.  2)a 
f,u-\et  ber.^(£rr  35f"5  ,iu  feinen  Simcicrn: 

Tap  nierben  bie  3ei^'I)en  fet)n  benen  bie 
nn  mid)  glauOen  :  ®ie  uKvben  in  meinem 
9^.^menf  (baf  ill:  in  feiner  2oI)r,  ^^Port, 
unb  ©eboten)  5eufel  au^treiben,<'  erfHitb 
nu5  fid);  unb  benn  aud)  au?  anbern,  bie 
(in  il)n  t^liiuben  unb  burd)  il)r  IBort  nn 
G!l)rifrum  i^diubiii  trci-ben.  "•Zit  iverben 
init  neuen  Suni^en  reben,  Sd)lan9en  vtrt 
treiben,  unb  fo  fie  ivn^  tcblid)f^  trinfen, 
U'irb?  ilinen  nid)t  fd)aben;  fie  n?erben  nuf 
bie  i\rnnfen  bie  .f;nnbc  (egen,  fo  irirb  eg 
beffer  mit  ilinen  u^erben.'' 

€cld)en  ®!nubiiien  ill  ein  eiricieP I'eben 
rerl)eit;enf  unb  foUlien  ©Inubi^en  ifj-  pon 
(^l)riftobcfcl)Ien  :  I)ie  funblid)e,  nr3erlid)e, 
eii^enliebige  ©eiiler  ,^u  t>ertreibenf  au6  itjrer 
©niieinfibaft  nu6,^ul"d)lief,en  ;  unb  nniP  foU 
d}e  ©l,iubi;ie  nuf  (Jrben  binben,  bns  \rii-bj 
(jnn,^  ijeivife  nud)  im,f;iiniinel  gebunben  fei;n, 
unb  uni?  fie  nuf  Srben  lofcn,  bn6  wirb  aud)  I 
im  ypimiiiel  lo§  fei;n.  | 


avoided,  I  liave  well  understood.  But, 
dear  father,  I  beg  you  to  tell  in?,  what 
kind  of  men  they  must  be,  who  are  to 
conduct  and  execute  such  office  of  ex- 
communication. For  we  all  are  liable 
to  faults,  and  have  come  short  of  the 
glory  of  God  ,  and  Janses  says,  "If  any 
man  offend  not  in  word,  the  same  is  a 
perfect  man."  Now  since  we  all  have 
come  short,  who  then  .«haU  avoid  ethers 
on  account  of  their  own  sin,  or  that  of 
others? 

Father.  It  is  indeed  well  that  thou 
inquirest  of  me  concerning  every  thing, 
so  that  thou  mayest  not  remain  ignorant 
in  any  thing,  for  ignorance  is  a  great 
disadvantage  to  the  soul.  Therefore 
take  notice,  carefully.  First  there  in 
no  promise  of  salvation  to  any  man  but 
the  believer.  'Whosoever  believes  in 
the'  Son  of  God,  shall  have  eternal  life; 
but  they  tliat  believe  not,  will  remain 
under  the  wrath  of  God,  or  it  abideth  on 
them. ' 

Now  obKcrve  the  nature  and  quality 
of  faith  as  proDouuced  by  Jesus,  thj  Son 
of  God.  Mark  16  :  17.  Here  the  Lord 
Jesus  says  to  his  disciples,  'And  these 
signs  shall  follow  them  that  believe  in ' 
my  name,  i.  e.  in  his  doctrine,  word 
and  commandments.  'Tbey  shall  cast 
out  devils;"  first  out  of  themselves, 
and  then  also  out  of  othere  who  believe 
in  him,  and  by  their  word  are  convert- 
ed. 'They  shall  speak  with"  new 
tongues,  aud  take  np  serpents,  and  if 
they  drink  any  deadly  thing,  it  shall 
not  hurt  them :  they  shall  lay  hands 
on  the  sick,  and  they  shall  recover." 
To  such  believers  eternal  life  is  prom- 
ised, and  to  such  believers  it  is  com- 
manded by  Christ,  to  exclude  from  their 
communion  all  sinful,  offensive  and  self- 
loving  spirits  ;  and  what  they  bind  on 
earth,  that  will  most  certainly  be  bound 
in  heaven,  and  what  they  shall  loose  on 
earth,  shall  be  loosed  also  in  heaven. 


64 


Tlxtdjtt  unb  Orfcnungen  fcin«§  .f;aufc6f  unb 
«t>iinbcln  unter  rielen  ^tnfed^tungcrif  burd} 
«ine  3ro§e  (^-reubigfdt  bc6  @lau6en&/  nad) 
ber  Qiegel  .fpSrrn  unb  9JJci|ler^,  unb 
jrann  fie  fd)on  ali  ^csl^aftige  con  bcnen 
9JJ<:nfd)cn  baviibcr  t>et>vorfen  roerben.  Unb 
obglcid)  foItt)e  gtaubi^e  @(ieber  3<Jfu  burd) 
«ini;  UeDereilung  aud)  fcl)lcn  unb  fiinbit\cn, 
fo  tl)un  fie  e6  ja  nid)t  mit25crfa^,  fonbern 
ijl  il)n<n  yon  ^per^on  leib.  €ie  finb 
foKlK,  bie  Seib  tragen  liber  iljre  8d)n)ail)s 
l)eit.  Unb  n.ienn  fie  burd)  il)re  SJiitglieber 
crinnert  mcrben,  fo  I^oren  fie  gar  gernef 
Iiiffen  fiit)  fngen  wo  fie  fel)[cn,  unb  fei;n 
fo(d)e  wofon  3ol)anne§  fpriitt:  9Jfeine 
^'inblcin  ob  jemanb  fi'inbiget;  fo  I^aben  tvir 
cinen  5-urfpred)er  bei;  bem  2>ater;  SSfum 
(^Ijviffum,  ber  gered^r  1        2,  1. 

Unb  foId)e  fiel)cnin  fid)  burd)  benSlaus 
6en  in  einem  beilanbigen  Jtampf  unb  ^Streit 
iviber  bie  >£unbc/  unb  tobten  fretf'  in  fid) 
tie  funblidie  ©licber,  bie  nuf  ^rben  finb^ja 
fie  wolUen  liebcr  au?  bee  ijSrrn  ©eitieinbe 
fei;n/  ills  funbiijeuf  unb  nid)t  a(.irtel)cn  irenn 
fie  beftraft  nnrben.  Unb  fold)e  ©laubige 
fonnen  bann  mit  eineni  guten  ©eiviffen 
aud)  il)re  allerliebft^  9JJitg(ieber  au6fd)[ieten 
l;elfen;  unb  fie  meiben,  tvenn  fte  funbigen 
unb  bie^iebeesQjeilrafung  nid)t  iiiel;r  l)oren 
tvollen,  iveil  fie  in  fid)  felbji  einen  foldien 
Sinn  unb  fd)on  iKnuoifen  unb  au?s 
gebannet  l)a&en. 

Unb  biefe  ©(aubigen  fonnen  aud)  in  ber 
@eunf,l)eit  bes  ©laubens  fagen,  reae  3p* 
l)anne5  fagt:  1  3ol).  4,  6.  "2Bir  finb 
von  ®Ottf  unb  \vn  ©Ott  erfennet,  ber 
l)oict  UUP,  iver  @Ott  nid)t  erFenncf,  ber 
l)orft  un?  nidjt,  baran  erfennen  wiv  ben 
@cift  ber  •aCa!)rI)eit  unb  ben  &<\ii  bef> 
3rrtl)uni5."  eoldie  ®(ieber  fonnen  benn 
niit  gar  gutem  ©eiviffen  ein  fold^eg  Slieb 
»vc!(be?  fid)  nidit  niehr  in  ber  Siebe  roilt 
beilrafcn  unb  erbiiuen  lafjen,  son  fid)  abi 
fonbern,  benn  rtiann  ein  @(ieb  funbiget  unb 


Such  believers  carry  into  effect  the 
statutes  and  ordinances  of  the  house  of 
their  King,  and  walk  under.many  trib- 
ulations in  great  cheerfulness  of  faith, 
according  to  the  rule  of  their  Lord  and 
blaster,  though  they  are  rejected  of 
men  as  evil  doers.  And  though  such 
believing  members  of  Jesus  should  be 
overtaken  by  a  fault  or  sin,  they  do  it 
not  designedly,  and  are  truly  sorry  for 
it  in  their  heart.  They  are  such  who 
mourn  over  their  frailty.  And  if  they  are 
reminded  of  it  by  their  fellow-members, 
they  hear  it  very  willingly,  when  they 
are  told  of  their  fault.  They  are  auch 
of  whom  John  says,  'My  little  children, 
if  any  man  sin,  we  have  an  advocate 
with  the  Father,  Je^us  Christ  the  right- 
eous." 1  John  2 :  1. 

Such  stand  by  faith  in  a  continual 
war  and  combat  against  sin,  and  coa- 
jitantly  mortify  the  sinful  members, 
which  are  of  the  earth  ;  they  would 
even  rather  be  excluded  from  the  church 
of  the  Lord,  than  sin,  and  will  not  resist, 
when  they  are  rebuked.  Such  believ- 
ers then  can  assist  with  a  good  con- 
science in  excommunicating  and  with- 
drawing from  their  most  beloved  fellow- 
members,  when  they  do  commit  sin,  and 
and  will  not  hear  any  more  the  reproof 
of  love,  because  they  have  already  ban- 
ished and  rejected  the  mind  of  the  Spir- 
it. 

Such  believers,  in  assurance  of  faith' 
can  say  with  John,  1  John  4  :  6.  'We 
are  of  God  :  he  thatknoweth  God,  hear- 
ethus;  he  that  is  not  of  God,  heareth 
not  us.  Hereby  know  we  the  Spirit 
of  truth,  and  the.  spirit  of  error." 
Thus,  with  a  very  good  conscience,  can 
they  separate  from  their  communion 
such  a  member,  that  will  not  receive 
correction  or  reproof  in  love.  For  if  a 
member  transgresses,  and  will  not 
hear;    then  it  is  a  gin  unto  death,  for 


A  CONVERSATION  &c. 


65 


niitt  nicl)r  Ijon^fo  iff  ''fold)c  €unbe  jum 
tote,"  troDor  mnn  nidjt  bitten  fann. 
20ic  3ol>inne6  melfcct,  1  3o(?.  5,  16. 

Da  fie!)e|1  6u  nun  ben  grolen  Unters 
fd)iei)  ini  fiinbigcn:  !Denn  c§  fonnten 
jrcci  9J}enfd)cn  einerlei  eiinbcn  tl)un,  ber 
eine  fonnte  perlorcn  njerben^  ber  anbere 
Fonnte  ©naben  fommen,  rcie  bu  foIii)e§ 
an  benen  Uebeltl;atern  bie  mit  S^fu  ^e* 
freui^iyet  wurben,  fel}en  fannfl.  Denn  eg 
film  ber  eine  mit  3^fu  i"5  "^.Virabie^/  rceil 
er  feine  ©unbe  erfennete,  unb  nn  ben 
.^errn  Sefum  glaiiDete.  €0  fann  e5  eben 
fei;n  untereiner  ©emeinbe,  ba§  jwei  ©lie; 
ber  einerlei  eunbe  tl}un,  bn§  eine  I;oret 
unb  IniJct  if)m  fcine  €unbe  leib  fei;nf  fo 
n)irb  ifjm  nflcg  rerge6en ;  bag  anbere  fann 
bie  I'ie6e5s":8effrafun;]fn  n\d)t  \)hxtn,  unb 
fid)  in  j)ci1)mutl;  unb  Sigenijeit  fe^en, 
Hub  iierforen  wcrben.  S§  i]l  ein  grof^er 
Unterfd)icb  unter  ben  6ilnben,  barum 
ftuch  !Datiib  9e|"piod)en :  ''2Bcl)t  bem  3jfenf 
fd)en,  bem  ber  ,>)err  bie  SDJiffctfj.it  nid)t  ju? 
redjnet,  in  be&  ®eifr  fein  ^-a'fd}  i|l."  "J))'. 
32,  2, 

Sag  finb  e6i'n  bie  aufriditigen  <2.(din, 
bie  ba  2eibe  tragen,  rccnn  fie  etiva  uber* 
eilt  rcorben  finb,  unb  geftl^Iet  IjaOen,  \)h: 
ten  aber  garcierne  bie  Siebegj^BeiTrafungen 
il;rcri)JJiti)lieber.  QJon  benen  nllciae  faget 
3acobug  :  //Sir  fel)[en  aOe  mannigfalti^v" 
3rtc.  3,  2.  eiub  aber  bennod)  in  ($[)ri)lo 
3«ru/  unb  ijl  nidjtg  oerbammlidiee  an  ilj* 
nen.  9vom.  S,  1.  3Denn  fie  roanbein 
«id}t  nadj  bem  ^leifd},  fonbern  nad)  bem 
@eif}.  0.  4.  iTie  fonnen  aud)  nid)t  jur 
SSerbammnif,  fimbigen,  benn  fie  finb  au6 
®ott  geOoren,  uub  ber  gottlid^e  €aamc  crs 
Ijalt  fie.-l  3ct>  3,  9. 

S)iefe  finb  ber  gefegnete  Seibesfaamen, 
nteld)e  in  einem  taglidjen  etreit  wilit  bie 
Siinbe  a(g  beg  leufeig  >£aamen  liegen,  unb 
ijj  5rtiifd)en  ifjnen  unb  ber  Sd)Ianc)enfaa; 
men  eine  beflanbige  ^-einbfibaft,  mi'iiJcn 
oud)  il)re  ^^rfenjiidie  fuljlen,  cb  il}r  fdion 


which  we  are  not  commanded  to  pray, 
1  John  5  :  16. 

There  we  may  see  the  great  difference 
in  sin;  for  there  might  be  two  perbons 
committing  the  same  sin,  and  the  one 
may  be  lost,  while  the  other^linds  grace, 
as  thou  canst  see  in  the  case  of  the  two 
malefactors,  who  were  crucified  with 
Jesus.  The  one  entered  with  Jesus 
into  Paradise,  because  he  acknowledged 
his  sins,  and  believed  in  the  Lord  Je- 
sus. The  same  may  be  the  case  in  a 
church,  where  two  members  sin  alike. 
The  one  hears,  is  sorry  for  hia  sins,  and 
all  is  forgiven  to  him.  The  other,  not 
able  to  bear  correction  in  love,  becomes 
hardened  in  pride  and  self-love,  and 
will  be  lost.  There  is  a  great  difference 
in  sins,  therefore  David  said,  "Blessed 
is  the  man  unto  wbom  the  Lord 
imputeth  not  iniquify,  and  in  whose 
spirit  there  ia  no  guile."  P-salms  32  :  2. 

These  are  the  upright  souls,  who 
mourn,  when  they  have  been  overtaken 
in  committing  a  fault,  but  hear  most 
willingly  the  loving  admonitions  of 
their  fellow  members.  Of  such  alone 
James  speaks,  'For  in  many  things  we 
offend  all."  James  3  :  2.  And  Paul 
says,  'There  is  therefore  now  no  condem- 
nation to  them  which  are  in  Cbrist  Jesus, 
who  walk  not  after  the  flesh,  but  after  the 
spirit.'  Rom.  8  :  1,  4.  Such  cannot; 
sin  unto  condemnation,  for  they  are  born 
of  God,  and  the  Divine  seed  preserves 
them.    1  John  3:9. 

These  are  of  the  blessed  seed  of  the 
woman,  who  are  iu  daily  wr.rfare 
against  sin,  as  the  seed  of  the  devil; 
and  there  is  between  them  and  the  seed 
of  the  serpent,  continual  enmity.  They 
must  still  feel  its  bruises  in  their  heels, 


ber  i?opf,  bag  if}:  bie  y;errfd>ift,  jcrtretenj  although  its  head,  that  is,  its  dominion, 

^  5 


66  iEin  (Bcfprddj  u. 


unb  gencmmm  ij!-.  {Tarum  roerben  bie 
®[aub\^tn,  fo  lange  fit  im  8tnnbe  ber  €r* 
niebrigun^  Ubtn,  bie  ^rcitmbc  ^iril}e  gcs 
jiennef.  ^btx  fie  ubertrinbcn  burd)  beS 
SammegQMut.   2(poc,  12,  11. 

©  0 !)  n,  l)a6t  nun  ein  wenig  ben 
Unterfd)icb  unter  ben  Cunben  oerf^anben, 
voie  and)  bie  9)Jeibun9  unb  beren  Urfad)en; 
o6er  id)  ^a6e  eon  etlid)cn,  rocnn  fie  in  ber 
fflieibun^  finb,  fngen  tjoren :  nxire  itje 
nen  ^ar  rool)!,  fte  ful;(ten  feinen  55ann. 
Stud)  ron  anbern  I)a6  id)  9e^)6ret/  ber 
Q5ann  ^dtte  Ja  feine  itraft  unb  3Birfunci, 
jteilen  bie,  bie  barinnen  finb,  ti  nid)t 
ful)Ietenf  fonbern  fpred)en:  <gie  jtdren 
guteS  93{ut^§. 

QSater.  gjierfe  aud)  l)ierin  irieberum 
ten  ©inn  ©otteSf  fo  roirfi  bu  niol)t  fel)cnf 
njie  fold)e  arme  (geekn,  bie  fitl)  unb  il)ren 
@ott  nid)t  fenncRf  eon  ber  <Ed)lan9en  Sift 
betrogen  nierben.  Titnn  fic!)e :  5Genn  fie 
nnfdnciliil)  uber  il)re  ©linbc  5Buf,e  tt)un, 
unb  ber  2el)rc  3«f»  glauben,  fo  Qt\)in  fie 
ja  burd)  ben  ©lauben  in  bie  ®emeinbe  unb 
gottlidie  Orbnungcn  ein,  u.  l)clfcn  felbfJen 
burd)  ben  ©lauben  eine  3^it^'i"9  ben  55ann 
fut)rcnf  unb  glauben ;  SBiiB  be§  Jperrn 
©emeinbe  binbet  nuf  Srben,  bag  irirb  aud) 
im  .^immel  gebunben  fetjn. 

S3eil  aber  fotd)e  arnie  ©eelen  nid)t  uber 
ben  ©(auben  fdnipfen  reollenf  nad)  bem 
9iatl)  be§  2(pofteB  3uba  v.  3.,  fonbern 
treten  »fieber  ab  i^om  ©lauben,  unb  l)ans 
gen  fill)  in  il;rcm  ©emiitl)  an  bie  uerful)* 
rifdien  ©cijierf  ircld)e  fte  fur  gute  (Sngcl 
anfet)en,  niie  '^aulu?  flar  bauon  fd)reibet, 
1  3:im.  4,  1.  Unb  geben  foldien  @ei|l-ern 
®e!)or,  n3e(d)e  il)nen  lauter  ®ute^  t)erl)cifs 
fen,  unb  lauter  ^•reil)eit  prebigen.  2Bie 
aud)  fd)on  ber  Sfpofiel  "^etrue  l)iert>on  ges 
fd)ricben:  2  <pet.  2,  18.  19. 

'IBenn  nun  foldic  arme  ©eelen  torn 
©lauben  abgetreten,  fo  befommen  fie  jwar 
93ranbmal)le  in  iljrem  ©eroiffen,  rceit  fie 
aber  ben  ©lauben  oerlaffen,  fo  ful)(en  fie 
ben  S»ann  nid;t,  big  an  ben  laij  ber  Of* 


is  trod  down  and  broken.  Hence  the 
faithful,  as  long  as  they  live  in  the  state 
of  humiliation,  are  called  the  church 
militant;  but  they  shall  overcome 
through  the  blood  of  the  Lamb.  Rev. 
12  :  11. 

Son.  I  have  now  understood  a  little 
of  the  difference  in  sins,  as  also  of  avoid- 
ance and  its  causes.  But  I  have  heard 
some,  who  are  in  avoidance,  to  say, 
they  were  quite  at  ease,  and  did  not 
feel  any  ban.  Again,  of  others  I  heard, 
that  the  ban  (avoidance)  had  no  power 
and  effect,  because  those,  who  were  iu 
that  state,  did  not  feel  it,  but  would 
say,  they  were  in  good  spirits. 

Father.  Observe  also  in  this  again 
the  mind  of  God,  and  thou  shalt  ea- 
sily see,  how  such  poor  souls,  who 
know  not  themselves  nor  their  God,  are 
deceived  by  the  subtlety  of  the  serpent. 
For  behold,  when  at  first  they  repent 
for  their  sins,  and  believe  the  doctrine 
of  Jesus,  they  enter  by  faith  into  the 
church  and  the  divine  ordinances,  and 
by  faith  themselves  assist  for  a  time 
in  carrying  out  the  ban,  believing  that 
what  the  church  of  the  Lord  will  bind  on 
earth,  "shall  also  be  bound  in  heaven." 

But  since  such  poor  souls  will  not 
contend  for  the  faith  according  to  the 
advice  of  the  apostle,  Jude  3  ;  but  de- 
part again  from  it,  and  in  their  minds 
give  heed  to  seducing  spirits,  whom 
they  take  for  good  angels,  as  Paul 
clearly  writes,  1  Tim.  4:1;  and  give 
ear  to  such  spirits,  who  promise  them 
nothing  but  good,  and  preach  to  them 
nothing  but  liberty,  &c.  as  Peter  wrote 
to  the  believers,  2  Pet.  2  :  18,  19. 

how  when  these  poor  souls  have 
apostatized  Irom  the  faith,  their  con- 
i  science  becoming  seared  as  with  an  hot 
j  iron  on  account  of  their  departing  from 
j  the  faith,  they  do  not  feel  the  anath- 


A  CONVERSATION  &c. 


67 


fenbarung  j  3a  fie  fcnnm  ju  M  S^trtn 

mic^  auSbannen  rcie  il;r  mUtt,  id)  rcill 
lofS)  bti  ®ott  in  ©naben  fommen.  £)it 
(inbern  abetf  bie  um  ttt  Cunbcn  ttillen 
in  ben  93ann  getljan  werbenf  unb  nicl)t  son 
lem  @lau6en  n6tretcn/  bie  fuljlen  ben 
93ann  mo\)l,  unb  tljun  85u^e  unb  gel^en 
itieber  tin  lurd)  ben  ©lauben. 

Siun  merfe  aber,  bie  ^roge  ifitinbbeit  bes 
tec  SJienfdjen,  bie  bfffentroegen  eine  @c* 
meinbe  tabein,  rceilen  biejenigen  fo  eon  i\)t 
rem  ®lau6en  abtreten,  rcie  oben  gemcU 
ttt,  fagen :  @ie  fiiljlten  feincn  SSnnn,  fon* 
tern  fonnten  nod)  njibet  beS  ^errn  ®e* 
meinbe  jireiten.  €o  merfe,  ba^  @ott  felb* 
ften  mit  ben  adermeiften  9!Jienfd)en  einen 
fold^en  S3ann  fiiljret;  benn  afle  unroieber* 
geborne  gjJenfdjen  liegen  untcr  bem  3orn 
@ctfe^,  unb  wartet  auf  fie  mit  erciger 
ajerbammnif,  wenn  fie  ntd)t  maljre  S5u|e 
tl)un  unb  burc^  ben  @(auben  an  3efum 
wiebergeboren  reerben,  mi)  bem  UBiUen 
@otte§  ju  leben. 

O'iun  fici)e  man  biefe  9!3?enfd)en  an: 
€ie  finb  luflig  unb  frol^lid),  ijabcn  in  i\)t 
nen  eine  Jpoffnung  jur  ©eligfeit,  njeld)e 
^offnung  burd)  ba§  falfdje  (Spangeiium 
in  fie  gepflanjet  iflr  unb  finb  foId)e  2(rt 
S!)tenfd)<n  wocon  bcr  ^err  3«fw^  fprid)t: 
9)iatt{).  24,  38.  39.  "ffiie  fie  n^aren  in 
ten  ?:agen  cor  ber  (gunblKutl):  @ie  af^en, 
fie  tranfen,  k.  fie  waren  froljlidv  bi§  bie 
•gunbfluti)  fam,  unb  nal}m  fie  afle  bal)in.' 
©ie  i)a^en  ben  5«oa  prebigen  unb  ben 
fien  bauen  laffcn,  unb  ifjn  babei  eerfpottet, 
unb  nid}t  geglaubet. 

Sben  fo  rcerben  bie  gjJenftt)en  fet;n,  in 
ben  Xagen,  irenn  M  5Jtenfd)en  €of)n 
foil  offenbaret  roerben.  €ie  rcerben^  nid)t 
gtauben  ba^  eg  mit  il)ncn  fo  libci  fJeljet, 
tarum  Ijaben  fie  aud)  fein  @cful)(  in 
nen  con  bem  c(6ttlid)en  33ann  bcr  f*on  auf 
if)nen  lieget,  benn  bcr  Unglaube  t)rtt  iljre 
^erjcn  cerfiocfet  unb  I^art  ^cmad)t,  mie 
be§  «ot§  SJcib,  bie  ju  etner  Ijarten  gatj* 


ema  until  the  day  of  revelation.  Such 
can  even  proudly  say  to  the  church  of 
the  Lord,  "ye  may  excommunicate  me 
as  you  please,  but  I  shall  still  find  grace 
before  God."  Those  others  however, 
who  are  excommunicated  for  their  sins, 
but  do  not  depart  from  the  faith, — 
such  feel  the  power  of  the  ban  well,  and 
therefore  repent,  and  are  restored  again 
by  faith. 

Consider  then  the  great  blindness  of 
those,  who  still  find  fault  with  a  church, 
because  such,  as  become  apostates  from 
their  faith,  as  stated  above,  say,  that 
they  felt  no  ban,  and  could  even  con- 
tend against  the  church  of  the  Lord. 
For  remember,  God  himself  carries  out 
such  a  ban  with  the  greater  part  of  man- 
kind. All  unregenerated  men  are  un- 
der the  wrath  of  God,  waiting  on  them 
with  everlasting  condemnation,  unless 
they  repent  truly,  and  by  faith  in  Jesus 
are  born  again  to  live  according  to  the 
will  of  God. 

Now  if  we  look  upon  these  men,  we 
see,  they  are  merry  and  cheerful,  and 
have  even  a  hope  of  salvation,  which 
hope  however  is  planted  into  them  by  a 
false  Gospel.  They  are  such  of  whom 
Jesus  says.  Matt.  24  :  38,  39  ;  "For  as 
in  the  days,  that  were  before  the  flood, 
they  were  eating  and  drinking  &c.,  in  a 
word,  they  were  rejoicing  until  the  flood 
came  and  took  them  all  away."  They 
cared  nothing  for  Noah's  preaching,  and 
his  building  the  ark,  but  mocked  him 
and  did  not  believe. 

Even  so  will  it  be  with  mankind  in 
the  days  of  the  coming  of  the  Son  of 
man.  They  will  not  believe  their  con- 
dition to  be  so  bad,  because  they  have 
no  feeling  in  them  of  the  divine  baa 
that  rests  already  upon  them,  for  unbe- 
lief has  hardened  their  hearts.  Even 
as  Lot's  wife,  who  became  a  s  a  hard 
pillar  of  salt,  so  likewise  the  poor  souls, 


68 


iEtn  (Bcfpi-fld;  k. 


<2eu(c  inorbnu  (£6cit  alfo  and)  bie  armen 
Secleiv  bie  eiiimal  au8  beni  fiinblidjen  t£os 
bom  au^gegnngcn  finbr  unb  nuf  bem  SGBcs 
ge  njieber  juriicffeljen,  bie  rocrben  foUi^e 
*£a(,^5geulenf  bie  bem  Smmgelio  nid)t 
me[)r  glaubcn. 

2?cr  2(poi1eI  "^Jetru^  fagct :  "(Sg  wore 
fold)en  <geelcn  6cffer  ba§  fie  ben  IBeg  bee 
'S?al;d;cit  nid)t  crfennet  t)dtten,  bcnn  ba^ 
fie  iljn  erfennen,  unb  fid)  Fohren  ton  bem 
Ijeiligen  ©ebot  bae  iljnen  ciegeGen  i|l." 
2  '^et.  2,  21.  Darum  vufet  ber  S>txx  3c* 
fu5  feinen  0^ad)foI3el•n  mit  eiuer  fliufen 
<Stimme  alfoju:  ^'®ebenfct  an  beS  2ot^ 
SBeiD."  Siuc.  17,  32. 

3rt  wenn  man  fcrncr  bie  Sngel  betrad)* 
tet/  bie  9efunbi(^et  l^iben,  bie  l)at  @ott  aufs 
gebanner,  unb  mit  i?ctten  ber  i^iniicrni§ 
jur  Xpollen  terilof^en,  unb  uGer^ebenf  ba§  fie 
jum  @end)t  bel)alten  njerben."  2  '^et.  2,  4. 
Oiun  fiehCf  trie  {^alten  fid)  biefe  aue^eDanne* 
ti  Sngel?  igie  jlreiten  e&en  aud)  wiber 
bie  i^uten  Sn^el ;  roie  ju  fcl)en  in  bem  5?rief 
3ubd  I'.  9,  unb  Offenb.  12,  7.  mer* 
fe  ben  Streit  mit  bem  igatanf  unb  mit 
bem  Jperrn  3efu  felbjlen.    DJfatt!;.  4. 

.^ier  fonnten  nun  foId)e  nrme  unb  61in« 
be  9JJenfd)en  aud)  .^u  @ott  fagen  :  2)a§ 
fein  ^aun  feine  'S?ii-Funt(  l)fltte;  burfen 
bie  uon  @ott  auPj^cbannete  Sngel  nod)  rci* 
ber  bie  guten  (Sngc!  ilreiten,  fo  rpunbere 
bu  bid)nid)t  mel)r,  nn'nn  bie  aucgebannete 
93ienfd)en,  n^elvbe  rom  ©lauben  abi^etrc? 
ten,  unb  fcld)en  yerbanncten  ©eiilern  an* 
bangen,  nod)  gegen  bie  ©laubicicn  jireiten 
fcnnen,  unb  il)ncn  nicte  ?)Jhi!)e  madien, 
ober  nur  jur  'iBergrof,erunc5  il)i-cr  ^Scrbamm* 
nif„  unb  '•))nifuni(  berer  ©laubigen,  urn 
t)re  eeliijfeit  ju  i)ermel)ien. 

©arum  befummere  bid)  nid)t  was  9]?en5 
fd)en  reben,  benn  gemeiniijlid)  ifl  il)r  3eug« 
nif;  falfd),  unb  j5cl)et  iviber  ben  €inn  @ots 
te^.    Unb  ob  aud)  jemanb  foldier  SJccns 


who  once  departed  from  sinful  Sodom, 
and  on  their  way  look  back  again,  they 
will  become  such  pillars  of  salt,  not 
believing  any  more  th?  gospel. 

The  apostle  Peter  says,  'For  it  had 
been  better  for  them  not  to  have  known 
the  way  of  righteousness,  than  after 
they  have  known  it  to  turn  from  the 
holy  commandment,  delivered  unto 
them."  2  Pet.  2  :  21.  Therefore  the 
Lord  Jesus  calls  upon  his  followers 
with  a  powerful  voice :  'Kemember 
Lot's  wife!"    Luke  17  :  M. 

Again,  if  we  consider  the  angels  who 
have  sinned,  and  whom  God  has  ex- 
communicated, 'and  cast  down  to  hell 
in  chains  of  darkness,  to  be  reserved 
unto  judgment."  2  Pet.  2  :  4,  we  shall 
observe  how  these  cast  out  angels  act. 
Why,  they  contend  even  against  the' 
good  angels,  as  we  see  in  the  epistle  of 
JudeverseO,  and  Revel.  12:  7.  Re- 
memher  even  the  combat  our  Lord  Je- 
sus himself  had  with  Satan.    Matt.  4. 

Here  now  such  pooir,  blind  mea 
might  say  to  God,  that  his  ban  had  no 
effect.  But  if  those  angels  which 
God  rejected  are  still  permitted  to 
contend  against  the  good  angels,  then 
be  not  surprised,  if  those  excommuni- 
cated persons,  who  have  departed  from 
the  faith,  and  are  adherents  of  those 
fallen  spirits,  can  contend  yet  against 
the  faithful,  and  make  them  much 
trouble,  but  only  to  augment  their  own 
condemnation,  and  to  try  the  faithful 
to  the  promoting  of  their  salvation. 

Therefore  be  not  concerned  about 
what  people  say,  for  in  most  cages, 
their  testimony  is  false,  and  contrary 
to  the  mind  of  God.    And  though  one 


fd)en  Bet'ijuij;  annimt,  fo  ill  bod)  bag  gottj  I  would  receive  such  human  testimony, 
tid)e  Seugnif,  tii'l  greyer.  1  3ol).  5.  Cenn  j  still  the  divine  tastimonj  is  much  great- 
@ott  I)at  ton  fcinem  <gol;n  gcjeucict,  unbler.     1  John  5:9.    'For  God  has 


A  CONVERSATION  &c. 


69 


mr  an  bcu  Soljn  @ctte6  glauCct/  bcr  l).U 
tag  i;ottlid)e  Sfu^nifj  i"  iljiv  wcld)e5  ge* 
iviffer  ift  al^  alia  9Ju-nfcl}en  3<'U9»if5f/ 
ma^  fdjeitun  >vit  roill.  9iun  fiel^e, 
l)icr  l^af}  til  tin  @ninb  unb  bie  lltfadje 
rccijfn  ber  '2{u§jeOannUn  unb  bercn  'Zlrtr 
bie  ba  flreifcn  ruiber  bic  @(meintc  ®ots 
tCi^f  9<nuo,fain  i^ljoKt. 

<Sol;n.  iffienn  nun  eine  ©emeinbe 
j)cr  fill)  eincn  2^ann  unb  5l6fonbci-un{) 
fiil^ref,  Icibet  aud;  fcldjee  bie  treltlid^c 
Dbri^fcit  / 

25  a  t  c  r.  9}Jcrfe  tt>ol)I;  ba§  foldx  c,uti 
Drbnunci  ^av  nidit  tribcr  bie  OGrigfeit 
flreitct,  fenbern  »ielniel)r  bem  Stanb  ber 
Dbriiifeit  beforberlicb  ifr.  Unb  aud)  bie 
©laubi^cn  biefes  (^e(eI}ret  irerben  burd) 
•ipauluiti,  ?ieiii.  13,  1.  7.  Daf,  ni.in  fo(« 
le  um  bee  Xperrn  vnitlen  bcnen  iricnfd)Iidien 
Orbnungen,  bie  burd)  bie  Obrigfeit  ciecrb# 
net  finb,  ftd)  untcrroerfenf  unb  brr  Obruy 
feit  Sollf  '£tt)c6f  Sljre  unb  '^mdjt  Qtbtn, 
mil  aUe  Otriiifeiten  Don  ®ott  gefe^et  finb, 
brtruin  ba|  fie  ba^  iBefe  ftrafen  follen,  ba§ 
@ute  a&er  befd^ufeen  I}e(fenf  \rnnn  fie  am 
ber^  il)r  %m  nad)  ©ottes  5CilIen  fiil^ren 
ttollen. 

Unb  foflten  fid)  billig  bie  Obrigfeiten 
freuen,  rcann  fie  uiele  ja  lauter  fold}e  Uns 
tertl)anen  I)dtten,  bie  alfo  in  einer  <\ktUt 
d)«n  '^•im%t  jfrtnbeltenf  b.i|  fie  unter  il)rer 
®emeinfd)aft  feine  cffenbare  €iinber  but* 
beten,  unb  in  fcld)er  9cttlid)en  5urd)t  ber 
Obriflfeit  bn^  3l)ri^c  ivillici(id)  I)inge6en, 
unb  bem  >^errn  il)rem  @ott  aud)  bae,  >t»a^ 
3I;nt  9el)oret.  Unb  ber  Jperr  bat  iifr!)eifj 
fen  pon  einer  foId)en  3«'t:  2^a§  bie  ^oni? 
ge  roerben  Snuciammen  fet;n  ber  ©eineinbe 
e^Xperrn.   ©f.  60,  16. 

93  0  m  e  i  b  f  d)  tt)  0  r  c  n. 

©  0 1;  n.  Sfr  bie  Obri^feit  auc^  jufrie* 
ben,  wann  man  nad^  ber  2e!)re  S{)rij}i,  fei* 
ncn  Sib  fi^rooret  ? 

ajater.  2Benn  bie  roafjre  ©(aubivjcn 
nart)  ber  Seljre  gljrijli,  niit  3  a  bt}a\)(n 
mi  3a  iPf  unb  mit  Oiiin  fteneinen  mi 


borne  witness  of  bis  Son,"  and  whoso- 
'aver  believes  in  the  Son,  has  that  di- 
jvine  witness  in  himself,  which  is  more 

certain,  than  the  testimony  of  all  men, 
:  be  it  ever  so  bright.  Let  this  suffice 
:  about  the  foundation  and  cause  of  ex- 


communication, and  of  those  who  con- 
tend against  the  church  of  God. 

Son.  In  case  a  church  would  estab- 
lish such  an,  order  of  excommunication 
within  itself,  would  the  civil  govern- 
ment allow  it? 

Father.  Mark  well,  that  such 
good  order  is  not  at  all  opposed  to  the 
civil  government,  but  on  the  contrary, 
conducive  to  the  same.  And  believers 
are  also  taught  by  Paul,  i'om.  13  :  1, 
7,  that  every  soul  shall  be  subject  for 
the  Lord's  sake,  to  human  regulations, 
made  by  those  in  authority,  and  to  ren- 
der th  .m  all  their  dues,  tribute,  custom, 
fear  and  honor :  for  all  governments 
are  ordained  of  God  to  punish  evil 
doers,  and  protect  the  good,  i.  e.  if  they 
will  fulfil  their  office  according  to  the 
will  of  God. 

And  governments  should  indeed  re- 
joice, if  they  had  many,  yea  no  other 
than  such  subjects,  that  would  truly 
walk  in  the  fear  of  God,  and  not  sufl'er 
in  their  communion  any  public  trans- 
gressors, and  in  such  fear  of  God  render 
to  their  rulers  their  dues,  and  also  to 
the  Lord  their  God,  what  is  due  to  him. 
And  the  Lord  has  foretold  of  such  a 
time,  when  Kings  shall  be  the  tender 
nurses  of  the  church  of  the  Lord.  Isai. 
60:  16. 

OF  TAKING  OATHS. 

Son.  Will  magistrates  be  satisfied, 
if  we  take  no  oath  according  to  the  doc- 
trine of  Christ  ? 

Father.    If  true  believers  agreeably 
to  the  doctrine  of  Christ,  affirm  with  . 
yea,  what  is  yea,  and  deny  with  naj, 


70 


iEin  (Btiftad)  k. 


9?ein  if},  iai  iff  t)i«l  beffer,  alS  ci<U  Sibc, 
n)cl(t)e  mdjlcntljeilS  9cfd}rt)orcn  unb  nic^t 
9<l)altcn  trerben.  llnb  fann  rtlfo  eine 
Obrigfttt  ml  xulfio^tt  unb  gcroifTer  bei  foU 
djcn  Untertl)anen  fetjnf  rctld)*  i()nfn  in  ber 
5urd)t  @omg  mit  3a  unb  <Wcin  S55a!)r* 
!){it  fagen,  unb  6ei  ber  ®a!)rl){it  bUibtn, 
aH  bti  tin  nnbernf  bie  Site  fd^worenr  unb 
iljnen  bod)  nid)t  ||u  glauben  unb  ju  tniuen 
ijf. 

93on  ber  ufung. 
®ol)n.  Sitber  33ateo  id;  banf*  bir 
ta^  bu  mid)  in  aQem  untertveifef^r  unb 
tnerfe  nun  Vcoljtf  rocnn  man  einen  getrif* 
ftn  ®runb  in  90ttlid)fn  iDingen  fjaben  will 
fe  mu§  man  auf  ®ott  Ui)in,  fo  mt  er  fid) 
ifbcrjeit  in  fcintm  SBort  geoffcnbaret;  unb 
atltin  im  ©laubcn  babei  bifiben,  fo  reirb 
iai  ^erj  burd)  bie  ®nabe  «?efie ;  3d)  roill 
bid)  abcr  nod)  etroaS  fragen>  n>cId)cS  id) 
oud)  t)abe  fagen  !)orcn,  unb  baeon  gerne 
<!5crai^!)eit  Ijaben  mod)tef  nemlid) :  3Barum 
man  bie  9!)?cnfil)en  nid)t»or|)er  prufen  tl)ft« 
tt,  t\)t  man  fte  taufete^  unb  in  bie  ®e« 
meinbc  nufnimmt^  nl§  ba^  man  fte  taufet/ 
unb  barnad)  rcieber  in  ben  95ann  tf)ut: 
SUlan  gebe  ^ierburc^  ju  tierfte^nf  ba§  man 
ben  @ei(}  bet  ^Priifung  ni(^t  f)abef  tt)cld)er 
bod)  JU  fold)em  ffierf  aHerbingS  »onnotf)en 
ftp? 

?8  a  t  e  r.  Sieber  <Bxi\)nf  l)6re  unb  mer# 
fe  aud)  biefc§  m\)l :  QBie  bie  93Jenfd)en  ben 
9ottlid)en  8inn  unb  feine  %tt  nod)  nid)t 
merfen  unb  eerfiel)en,  u.  nur  na*  menfd)« 
(id^en  i)3ieinungen  ein  :£)ing  rid)ten  unb 
»ern)erf<nf  w»eld)eS  fie  nid)t  »erfie()en.  3d) 
roiU  bid)  aber  aud)  Ijierinnen  beutlic^  be* 
rid)tenf  ba§  bu  e8  nJOl)l  roirfi  faffen  unb 
begreifen  fonnen :  ^tnn  erjJlid)  burfen  bie 
®(aubigen  nid)t  anberd  gefinnet  fepn  in  ber 
^auf  t)altun<)  @otte8»  (ili  fo,  roie  [li)  @ott 
jeberjeit  in  feiner  ^audl)a(tun()  geoffenba* 
ret  l)atf  ja  fie  burfen  flc^  nid)'t  fliiger  a(6 
®ott  ju  fet)n  einbilben,  unb  foUten  fie 
5>er  ben  0)?enfd)en  fur  lauter  iJZarren  ange* 


what  is  nay, — this  is  far  better  than 
many  oaths,  which  mostly  are  sworn, 
and  not  regarded  a^ter  all.  And  indeed 
a  government  can  be  much  more  at 
ease,  and  more  sure  of  the  truth  with 
such  citizens,  who  tell  them  the  truth 
in  the  fear  of  <5od  with  yea  and  nay, 
and  who  abide  by  the  truth,  than  with 
others,  who  swear  oaths,  and  still  de< 
serve  not  to  be  believed  and  trusted. 


OF  EXAMINATION. 
Son.  Dear  father,  I  thank  thee  for 
all  thy  instruction,  and  perceive  clearly, 
that  in  order  to  bave  a  sure  ground  in 
divine  things,  we  must  look  upon  God, 
as  he  has  always  revealed  himself  in  his 
word,  and  remain  stedfast  in  faith,  and 
then  the  heart  will  be  established  with 
grace.  But  I  would  still  ask  thee 
something  more,  which  I  have  also 
heard,  and  of  which  I  desire  also  correct 
information,  namely,  this :  why  are  mea 
not  examined  previously,  before  they  are 
baptized  and  recdved  into  the  church, 
instead  of  being  baptized  first,  apd  then 
afterwards  excommunickted  by  the 
church  ?  By  this,  it  is  said,  people  are 
given  to  understand,  that  such  have  not 
the  spirit  of  examination,  which  un- 
doubtedly is  necessary  to  qualify  one 
for  baptism. 

Father.  Dear  son,  hr ar  &  observe 
well,  that  mankind  do  not  yet  apprehend 
and  understand  the  mind  and  character 
of  God,  and  consequently  judge  and  re- 
ject a  thing  only  according  to  human 
opinioDS,  without  understanding  it. 
But  I  will  inform  thee  also  in  this  mat- 
ter, so  plainly,  that  thou  wilt  be  able 
to  comprehend.  For  in  the  first  place, 
the  believers  must  not  be  otherwise 
minded  in  the  household  of  God,  than 
what  God  has  always  himself  required 
of  those  therein;  neither  dare  thej 
imagine  themselves  wiser  than  God, 
though  they  should   be   accounted  by 


ftljen  rcerbettf  fo  muffen  fie  bennod)  aOein  the  world  aa  fools ;  they  have  still  ta 
Ui  b<f  sottlie^n  2Bei?t)eit  bleiben.         {  abide  by  the  divine  wisdom. 


A  CONVERSATION  Ac. 


71 


©arum  fpri(l)t  ^PauluS:  *'^tt  wiH 
weife  fei;nf  Itr  roerbe  ein  5Harr  in  biefer 
gStlt,  benn  bitfer  SUJcIt  5Beiji|^cit  ift  %\)evt 
^)cit  6fi  @ott."  US  or.  3,  18.  19.  mm 
ficl)c :  ilBfil  bie  ©laubigen  m  oUen  ©in* 
gen  nur  olldn  auf  ®0tt  fcl)en  muffcn^  fo 
feljcn  fit  flurf)  billig  In  ^(nfctjung  bcr  '^ru# 
fung  bcrer  90?enfii)en,  auf  @ott.  ^Run 
fann  man  nii1)t  anberS  von  ®ott  fttjen 
unb  (ernenf  a(6  auf  bieft  %(rt:  t(B<nn  er 
tincn  SOUnfcljen  obcr  ein  SSolf  fjat  prufen 
rooUenf  fo  l)at  @ott  foU1)in  9)?cnfc^en  eber 
tincm  ganjen  QSolf  feine  9v«cl)te  unb  ®e» 
bote  aufjelegetf  unb  alsbann  erfl  unterfet* 
nen  SHectjten  unb  ©efe^en  ift  ber  SDJenfd) 
red)t  gepriifet  roorbenf  roie  biefeS  bie  %tt 
ber  gottlidjen  2Bei§l)eit  alfo  jeberjeit  geroe* 
fen  unb  nod)  i|l.  €ir.  4, 19.  gap.  6,  22. 

Da§  biefed  a(fo  roal)r  feij/  fo  merfe: 
Srftlid)  2tbam  mugte  ja  nid)t  auffer  bem 
•iparabieSf  fonbern  in  bem  ^arabie§  gc« 
priifft  reerben.  Unter  bem  ®itlen  @ots 
tii,  ob  er  con  ber  %ru&)t  bie  il)m  @ott  per* 
bot,  efjen  ober  nid)t  effen  roottte.  Brceitc"^: 
mufle  yioa\)  in  feinem  ®(auben  geprtifet 
werben  in  ©rbauung  M  ^aftenS  j>ber  ber 
2{rrf)enf  unb  im  Jptneingeljen  in  biefelbe. 
^erner,  rourbe  ja  tfbral^am  ber  iBater  alt 
ler  ©laubigen  am  aDermeiflen  gepriifet/ 
inbem  itjm  ron  ®ott  befo^len  rcurbe  aui 
fetncm  <Bater(anb  unb  eon  feiner  ^eunb# 
fdjnft  au^jugeljen.  Unb  bie  allerbdrtefle 
^riifung  9efd)al)t  an  i^m»  ba  er  fc!)on  ben 
33unb  ber  33efd)neibung  i)attt(  mk  er  fei^ 
nen  €oljn  Sfaaf  opfern  foflte,  1  i»Uf.  12, 
1.  gap.  22, 1. 

'  3a  ferner  fiefjet  man,  ba§  @ott  bei* 
gaijen  €aamen  2tbral)am«  redjt  prufete,. 
in  egopren,  unb  aud)  ba  fie  fd)en  burd)  ei» 
ne  mad)tige  ^anb  auSgeffl^ret  roaren,  ba 
fing  ®ott  an  fie  ju  «erfud)en  unb  ju  prii» 
fen  in  ber  9Buf}en,  ba  fie  fdion  bie  Serljeif* 
fun<i  ron  ®ott  »on  bem  getobteit  Sanb  l)au 
ten,  ba  wurbtn  fie  erff  in  ber  5Buf}en  ge* 
priifet,  tamit  fuRb  wttrbe,  wai  in  tijrem 
^erjen  wfire,  ob  fie  ©otteJ  ®ebet  ^aUtn 


Hence  Paul  fiays,  'If  any  man  among 
you  seemeth  to  be  wise  in  thia  world, 
let  him  become  a  fool,  that  he  may  be 
wise.  For  the  wisdom  of  this  world 
is  foolishness  with  God.*'  1  CorS  :  18, 
19.  Now  since  believers  are  to  look 
in  all  things  alone  upon  God,  they  just- 
ly look  to  him  also  with  regard  to  th© 
trying  of  men.  In  this  however  we 
can  see  and  learn  of  God  nothing  else 
but  that  when  he  intended  to  try  or 
prove  a  person  or  nation,  he  gave  such 
person  or  nation  his  laws  and  com- 
mandments, and  under  these  laws  and 
commandments  men  were  properly  tried. 
That  this  has  been  the  method  of  divine 
wisdom  always,  and  that  it  is  still  so, 
see  Sirach  4  :  19  eh.  6  :  22. 

That  this  is  evwi  so,  observe  lhak 
even  Adam  had  to  be  tried,  not  outside 
of  Paradise,  but  in  it,  according  to  the 
will  of  God,  to  see  whetheir  he  would 
eat  of  the  fruit  which  God  had  forbid- 
den him,  or  not.  Secondly,  Noah  WM 
to  b€  tried  in  his  faith  by  boilding  an 
ark,  and  entering  into  it.  Again,  Abra- 
ham, the  father  of  all  the  faithful,  was 
severely  tried,  when  God  commanded 
him  to  go  out  from  his  own  country, 
and  from  his^  owa  kin<ired.  But  the 
most  severe  trial  came  upon  him  after 
he  had  alreadiy  received  the  covenant 
of  eircumcision,  when  be  was  to  sacri- 
fice his  son  Isaac.  Gen.  12  :  1,  22  :  1. 

Further,  we  see  that  God  tried  weli 
the  whole  seed  of  Abraham  in  Egypt,^ 
and  also  after  being  delivered  by  a 
aaighty  hand,  G>od  beg^n  to  trj  aocli 
prove  them  iathe  wilderness,  even  a^r 
they  had  already  receiirod  the  promiae- 
of  God  of  the  holy  land,. that  it  might 
be  made  manifest^  what;  was  in>  their 
beartfl,  whether  titey  would  keep<  Ood's^ 
commaadments-    or    cot.     See  DexsL. 


72 


i£.in  <5cfprad?  k. 


roiirben  ober  nid)t.  2Gic  ju  fetjen  b  9Jiof. 
8,  2.  3n  biefcr  5Scrfiui)unije;®iirtfn 
ftnfc  tie  ancrmciiT-cn  urn  i!)reS  llnglnuOens 
iritltn  fciiniict'tr  gcfcljdi^cn  ivorteiv  unb 
an  it)rer  v'uUn  Iiattc  @ott  feinen  ®ffallcn, 
cb  ft(  fd}on  unter  DJioffn  mit  bcr  SBotfcn 
unb  bcin  9JJecr  getaufet;  unb  rtlle  cinertei 
epeifc,  j.i  fincicl  €peife,  iric  c§  ba§  5?ud) 
ber  IDciet^eit  ncnnetf  Srtp.  16,  20.  gciicf* 
feu  l)iitten.  '^a  fie  IjrtOen  alle  cinerlei 
tieifllittcn  '5:ranf  (jotrunfen  fon  bem  <jeifrs 
Iiil)eu  ^-eleif  ber  mit  folgete,  mld)ct  rear 
l$l)riiTu5.  1  §or.  10,  3.  4.  ST'iefe  finb 
nun  in  bcr  '^^ruflln9  nid)t  6cflanben,  ba 
@ctt  rcr  feinc  envicfene  i'iebc  unb  2PoI)If 
t!>Ucn  unb  geiien  feinc  3$efeI}Ie,  Drbuun^cn 
unb  ®cfe|c,  @el)orfam  fovberte, 

*JJun  fte!)e  unb  merfe  auf  ben  ©inn@ot* 
tee  ill!  ncucn  23unbe :  ei'tllid)  liefet  man 
vov  ber  ^laufe  bc§  Science  ©otteg  fctDiTen, 
ton  feiner  *priifung  unb  SScrfucbung.  %U 
tt  a&er  ron  3of)innc§  im  !3iorbftn  c^etaufet 


8:2.  In  this  wilderness  of  tempta- 
tion, most  all  of  them  were  laid  in  the 
dust,  on  account  of  their  unbelief,  for 
God  had  no  pleasure  in  them,  thoujrh 
they  had  been  already  baptized  unto 
Moses  in  the  cloud  and  in  the  sea,  and 
had  all  eaten  of  the  same  meat,  yea  of 
tlie  food  of  angels,  as  it  is  called  in  the 
book  of  wisdom,   ch.  16 :  20.  Yes, 


they  all  drank   of  the 


spiritual 

drink  of  that  spiritual  rock  that  follow- 
ed them,  which  was  Christ.  1  Gor. 
10  :  3,  4.  These,  therefore,  did  not 
hold  out  in  their  trial,  when  God  for 
his  goodness  and  favors  shown  to  them 
required  obedience  to  his  command- 
ments, ordinances  and  laws. 

Now  sec  and  observe  the  mind  of 
God  in  the  new  covenant.  In  the  first 
place,  we  read  of  no  trial  and  tempta- 
tion of  the  Son  of  God  himself  before 
his  baptism.  But  as  soon  as  he  was 
j  baptized  by  John  in  Jordan,  and  the 


irar,  unb  bie  gtimmerom  XDimmel  (5el)o-'j voice  from  heaven  had  been  heard,, 
rtt  niorben  :  Jt'iefi  ill  mein  lieC'er  €o!;n,  an  I  'This  is  my  beloved  Son  in  whom  I  am"' 
bem  id)  IBoblgefallen  l^abe.  9JJatt.  3,  16.  j  well  pleased,"   Matt.  3  16,17,  then 

temptations  began  ;  then  was  he  tempt- 
ed of  the  devil;  afterwards  he  was! 
tempted  of  the  Scribes  and  Pharisees; 
thus  had  he  to  learn  obedience.  Hcb. 
5  :  8.  Yea  he  became  obedient  unto 
death,  even  the  death  of  the  croos. 
Phil.  2  :  8. 


17.  ging  erf!  bie  QSerfudiung  an  ;  ba 
wrfud)te  il)n  bcr  5:eufel,  ba  iierfud)ten  it)n 
bie  gd)rift9clcl)rten  unb  ^l>irifder,  ba 
iTiuf,tc  er  @et)crfam  lernen.  .^e&r.  5,  8. 
3a  er  irurbe  <;cl)orfam  big  juni  5:obe  am 
ifrcu§,  %^l)ilip.  2,  8. 

@(eid)n)ie  nun  bev  ,^err  3efu§  bcr€cl)n 
©ottee  pon  bem  23ater  ifl  gefiiljret  unb  ms 
furf)et  worbenj  eben  alfou.  nid)t  anbers  fiifjs 
ret  3cfu§  feine  Dlad}fol9er.  Da  \\i  baf> 
.fpimniclreid)  rter(jlid)en  einem  !Ji!e§e,  bag 
(jutc  unb  bhU  §-ifd}c  fdngct,  bie  ^'lu^^" 
rtber  aierfcen  uic^geirorfen.  33tatt,  13,  47. 
48.  Da  bcrufet  ber  .^crr  3ffu5  oif'f/ 
unb  trerben  bur(^  ben  ©laubcit  unb  bie 
5aufe,  fcine  Stinger.  3of).  4,  1,  §(ber 
burd}6  ^reu^  roerbcn  fie  erft  gepn'tfet  unb 
in  feiner  Sel;re  aueerroaljlt  gemadjt.  Dcx 
J^trc  3tfu^  W       SPJcnfcfjen  niematen 


In  the  same  manner  now  as  the  Lord 
Jesus,  the  Son  of  God,  was  led  and 
tried  by  his  heavenly  Father,  so  like- 
wise Jesus  tries  his  followers.  There-, 
fore  the  kingdom  of  heaven  is  compared 
to  a  net,  by  which  good  and  bad  fishes 
are  caught,  but  the  bad  are  cast  away. 
Matt.  13  :  47,  48.  For  the  Lord 
Jesus  calleth  a  great  many,  and  many  , 
became  his  disciples  by  faith  and  bap- 
tism. John  4  :  1.  But  by  the  cross 
they  are  tried,  and  made  his  chosen  , 
ones  by  and  in  his  doctrine.    The  Lord 


A  CONVERSATION  &c. 


73 


flu§<r  fciiur  2e{)re  unb  (Srangelium  gcprus 
fet,  fonbcru  alle  t>i«  ju  ibm  fanien  unb  an 
ilin  glauOtcnf  bie  nnljm  er  an  al5  3"n9«r/ 
<r  fa^tc  aber  ju  il)nen  :  2Bmn  il)r  bUibtn 
mrM  nn  nieiner  iKcbe  ober  Sdjre,  fo  feijb 
il)r  meine  rerf}t«  Siingeiv  unb  ircrbet  bie 
2BaIjrl}eit  eifenncn,  unb  bit  2BnI)rl;eit 
ivirb  eud)  frei  inail)en.    3o!;.  8,  31.  32. 

^^erner  fai^et  bcr  l\«be  3«fu^  i"  feinen 
2(poftc(n  :  2Bcnn  il)r  in  mir  alg  einc  9vebe 
an  belli  CTGeinfrorf  bUibct,  fo  werbct  if)r 
»ie(e  XTUct)te  Oringen  -xo  il)r  a6er  nicl)t  in 
niir  blei&et,  fo  werbet  il)r  al^  eine  biirre 
9ie6e  weggeraorfen.  1^'  4.  G.  gcU 
d)en  unb  feinen  anbern  (^inn^  muf,  bie 
^emeinbe  bes  .^errn  3efu  l^aben  :  I)af, 
jiienn  ein  9Jienfd)  33uf,e  t[)ut,  bem  3:cuf<I/ 
in  2l"elt,  unb  alien  €.unben  offentlid)  abt 
fdiaioiet,  unb  in  bie  l'el)re  bes  .^errn  3<'fu 
cintreten  uiill ;  unb  gefefet,  ninn  fonnte 
niutl)ma^en,  baf,  etiva  biefer  9Jtenfd)  nid)t 
iriirbe  beilanbig  bleiben,  man  n^uf,te  aber 
gegenniditig  nid)tfi  i86fe?ycn  ilmi  fofonn* 
te  bii'fer  9Jtenfd)  auf  fein  offentlid)e»  ^^c* 
F<nntni§  nid)t  son  ber  ©eaicinbc  lusge? 
fd>(offen  n?erben;  fonbern  unter  ber  'J?ad)s 
folge  3^f"  >xnib  ber  9JIenfd)  erfi  gepriifet, 
ba  fid)  benn  cffenbaret,  ob  cr  bie  2el)re  3f* 
fu  nio  ben  recbten  '•l^rufilein;  ron  fid)  wiv^t, 
wit  bie  ®eiel)eit  jeuget.    €ir.  6,  22. 

Unb  bie  9ottIid)e  ^BeiMjeit  (abet  alle 
9JJenfd}en  ein,  ju  il)r  ju  fontnien,  ja  aud) 
gar  bie  iJtarren :  €pr.  €a(on7.  9,  1.  4. 
unb  fd)Iic|et  feinen  9Jienfdien  aus,  weldier 
bcr  Sinlafcung  folget,  ben  SBeg  ber  5'l)or« 
l)cit  peridot,  unb  auf  beu  5Beg  ber  SQeei?* 
Jjeit  tritt ;  barnatl)  irirb  ber  93ienfd)  in 
ber  .fpaup|)altunij  ®otteP  gepriifer,  ba  muf? 
cr  feint  ^-u^e  begeben  in  bie  J-effetn,  unb 
feinen  ^al5  in  il)re  jpalseifen.  €ir.  6,  25. 
iSIeibet  er  alsbann  nid)r  getreu,  fo  ill  bie 
'g(i)ulb  allein  aufil)m:  Unb  biefeg  ift  ber 
gottl!d)e  €inn,  taf,  ber  SDJenfd),  rcenn  cr 
init  feincm  ®ott  in  bie  ifierbinbung  cingc* 
mren,  alebcnn  Ijernad)  erfl  geprufet  wirb, 
nimlif^  in  ben  ®eboten  ©ottel. 


Jesus  never  did  try  men  without  bis 
doctrine  and  gospel,  and  all  tliat  eame 
to  xiim  and  believed  on  him,  be  received 
as  disciples.  But  he  said  to  them,  "If 
ye  continue  in  my  word,  then  are  ye 
my  disciples  indeed,  and  ye  shall  know 
the  truth,  and  the  truth  shall  make  you 
free."    John  8  :  31,  32. 

Again  says  J esus  to  bis  apostles, 
'If  ye  abide  in  me,  as  the  branches  do  ia 
the  vine,  ye  shall  bring  forth  much 
fruit;  but  if  ye  will  not  abide  in  me, 
ye  will  be  cast  forth  as  a  withered 
branch."  John  15  :  4,  6.  Such,  and 
no  other  mind  must  govern  the  church 
of  Christ,  that  when  a  man  does  repent, 
publicly  renouncing  the  devil,  the 
world  and  all  sins,  and  is  willing  to  sub- 
mit to  the  doctrine  of  Jesus,  the  Lord, 
and  though  it  might  be  presumed,  that 
he  would  not  remain  constant,  but  while 
we  know  nothing  evil  of  him  at  present, 
such  a  man,  making  a  public  profession^ 
could  not  be  excluded  from  the  church  ; 
but  by  his  following  Jesus,  afterwards 
he  would  be  tried  when  it  would  be- 
come  manifest,  whether  he  would  reject 
the  doctrine  of  Jesus,  which  is  the  true 
test,  as  wisdom  testifies  Sir.  6  :  22. 

Divine  wisdom  invites  all  men  to 
come  to  her,  even  the  simple  and  fool- 
ish. Frov.  9  :  1,  4.  It  excludes  no 
man,  who  obeys  the  invitation,  forsakes 
the  way  of  foolishness,  and  enters  upon 
the  way  of  wisdom.  Then  a  man  is. 
tried  in  the  'household  of  God,  when  ho 
must  commit  his  feet  to  the  fetters,  and 
his  neck  to  the  yoke.  Sir.  6  :  25.  If 
then  he  does  not  remain  faithful,  the 
fault  is. only  in  him.  And  this  is  the 
divine  mind,  that  after  man  has  entered 
into  connection  with  his  God,  he  should 
be  tried  and  proved  by  the  command- 
ments of  God.  '■        ;  -J  ■  .. 


74 


©onffcn  fonntt  man  aud)  ®ott  fclbjlcn 
»ielfdltic(  6efd)ulbi9enf  im  alten  ieflamcnt) 
baf  er  nid)t  Jjdtfe  priifm  fonnen  tie  SQUm 
fd}en>  fo  er  in  feine  93crljeifj"un9  !)a6e  angei 
nommenr  m\A)t  n\d)t  befidnbig  gebliebcn 
feijen.  3*^  man  fonnte  aud)  ben  i^errn 
3efum  6efd)ulbi9en,  t>a|  er  l)abe  Sunder 
angenommen;  bie  il)m  nid)t  getreu  geblie; 
ben^  rearum  er  ni^t  lautcr  fo(d)e  hunger 
^abe  gemad^t,  bie  iljm  redren  befldnbig  ge; 
blicben.  I)enn  eS  ftetjetf  ba|  eiele  feiner 
Sunger  trieber  Ijinter  fit^  gegangen  finb. 
3el).  6,  66.  3a  man  fonnte  auf  fold)e 
%tt  atle  ?(pojlel  befdjulbigen;  roic  aud  it)« 
ren  (Sdiriften  ju  erfcfjen^  ba§  fie  burd)  bie 
<Prebigt  beg  (Jeangelii  eiele  3»inger  ges 
mad^t^  u.  jeber^eit  t>iele  auf  mand^erlei  ^rt 
unb  2Ceife  njieber  abgercidjen  finb. 

9Jun  merfe  nod)  ein  einfdltigeS  @leid)« 
nif :  tffiann  jnjei  "^Jerfonen  ftil)  einanber 
tiebtenf  ba^  fie  fiid)  mitcinanber  »erel)lid)en 
n)cUten»  reann  fcnnen  fie  fid)  rcol)l  unter 
einanber  am  beffen  priifen  ?  2>or  ber  2Jer* 
e^jlit^ung  finb  fie  nod)  frei  t>on  ber  2af}  ber 
.^au^ljaltungf  bas  2Ceib  ifi  noi^  frei  pon 
bem  ©e^orfam  gegen  ben  SOfann^  ber 
9)Jann  i|i  nod)  frei  ron  ber  Sorge  unb 
(£d)n)ac^l)eit  bed  ®eibedf  ba  wiffen  fte 
nid)tg  al6  eon  (ieben. 

Sobalb  fie  abcr  eine  offentlid)e  Sbeeers 
0inbung  miteinanber  ma^tut  unb  in  bie 
^au^i)a(rung  eintreten,  ba  geljet  bie  reitte 
^riSfung  an :  (Ta  barf  bad  5Ceib  um  fei* 
nen  anbern  9}lann  nie^r  bul)len;  b«  mu^ 


Otherwise  we  might  also  accuse  God 
himself  often  in  the  Old  Testament,  for 
not  proving  men,  whom  he  had  accept- 
ed in  his  promises,  and  who  did  not 
prove  constant.  Yea,  we  might  also 
accuse  the  Lord  Jesus,  that  he  chose 
and  received  disciples,  who  did  not  re- 
main faithful  to  him,  and  we  might  ask, 
why  did  he  not  make  only  such  his 
disciples,  who  would  continue  steadfast? 
For  it  is  written,  that  'many  of  his  dis- 
ciples went  back,  and  walked  with  him 
no  more."    John  6  :  66. 

Thus,  too,  we  might  blame  all  the 
apostles,  inasmuch  we  read  in  their 
writings,  that  they  made  many  disci, 
pies  by  the  preaching  of  the  gospel, 
and  that  many  of  them  at  all  times  and 
in  different  ways  apostatized  again. 

Consider  a  simple  comparison.  Sup- 
pose two  persons  love  each  other,  so 
that  they  desire  to  enter  into  a  state  of 
matrimony  with  each  other;  now  when 
will  they  be  able  best  to  prove  eacli 
other? — Before  marriage  they  are  yet 
free  from  the  burden  of  housekeeping ; 
the  woman  is  yet  free  from  the  obedi- 
ence towards  the  man ;  the  man  ia 
still  free  from  the  cares  and  infirmities 
of  the  woman  :  they  yet  know  nothing 
but  to  love. 

But  as  soon  as  they  enter  publicly 
into  the  matrimonial  connection,  and 
go  to  house  keeping,  then  the  proper 
trial  commences.  Then  the  wife  may 
not  have  a   familiar  intercourse  with 


fie  iljrem  eigcnen  SOiann  gel)crfam  feijn,  ba  any  other  man ;  she  must  be  subject 
wirb  ber  ^lann  gewatjr  bie  €itn)ad)l)ei*  |  ^  her  own  husbani  Then  the  hus- 
ttn  Ui  <ffieibed  unb  bergleidien,  ba  uerlie*  tand  will  discover  the  weakness  of  the 


ret  fic^  benn  bie  erfle  Q3ul)Ierliebe,  unb 
wirb  eine  9ottlid)e  ?ie6e  erferbert^  reenn  fie 
im  ^-rieben  bei  einanber  n'oljnen  rooflen. 
Da  reirb  eine  Siebe  erferbert,  bie  au*  bid 


wife,  and  so  forth.  Then  the  passion- 
ate love  will  subside,  and  a  divine  love 
is  required,  if  they  wish  to  live  in  peace 
together.    Then   a  love  is  necessary. 


in  ben  ?:ob  befjdnbig  bleiben  mu§.  Jieb!  which  is  to  remain  constant  until  death, 
unb  Seibf  €u|  unb  Sauer  mit  einanber  [Then  they  must  partake  equally  of  joy 
^Uid)  jU  f)abenf  unb  bid  in  ben  ?ob  einan«  j  and  grief,  sweet  and  bitter,  and  not 


A  CONVERSATION  &c. 


75 


itt  nid)t  ptrlaffen.  ^ai  ijl  ttr  et;eflanb 
untcr  ben  ©laubigfiv  mWr  abb'dUt  ben 
Jpcrrn  Jffmn  "nt  ®emcinbt.  <5pljef. 
5,  32. 

@(eii1)  it)ie  nun  gemeiniglic^  bie  2Belt» 
menfc^en  t^un,  reenn  fie  fid)  »erel)lid)en 
rocllen,  unb  noct)  feine  SSerbinbung  ge* 
madjtf  ba  Ijdngen  fie  ftd)  6alb  an  biefe^ 
6alb  an  jene,  unb  if}  lauter  Unbeftdnbig* 
ftit/  fonnen  aui)  rcoljl  ®eel)lid)te  urtljeilen, 
unb  meinen;  njenn  fie  in  ben  5l)eftanb  fA« 
men,  fie  rooflten  »iel  beffer  leben ;  wenn  fie 
aber  in  benfelben  fommen;  fo  miiffen  fte 
aud)  erjl  in  ber  Jpau^ljaltung  lernen,  unb 
roerben  woljl  man<i)timal  gar  (J!)ebrecf)er, 
f)aben  nid^t  fo  t)ie(  iliebe  unb  ®ebulb,  ba| 
fte  in  ber  ^rufung  au^l;a(ten  fonnten. 

9?un  tnerfe  mijU  roit  eeauf  foldje  2Bei« 
fraud)  im  ©eijllic^en  ergeljet;  n»it  t>iel 
geelcn  fmb  nid)t  erroecfetf  ba§  fie  bie  gro* 
^e  .^ure  »ertaffen  Ijaben,  finb  aui  bem  gro* 
ben  duffern  iBabel  auSgegangen,  unb  bulj* 
ten  nun  auf  uielerfei  9(:t  an  unb  mit  ber 
2e!jre  3efu.  Siner  niinmt  fid)  Ijie  einen 
@prud)  ou«  bem  3:ef}amentf  ber  anbere 
borten,  bamit  bu!)Ien  [itt  ja  geben  aud)  ei« 
ne  gro^e  2iebe  unter  einanber  cor,  !)ei^cn 
fid)  einanber  iSriiber  unb  <2d)n)ef}ern,  unb 
fonnen  mit  einanber  in  biefer  Siebe  roan* 
beluf  fmb  aber  nid)t  Derbunben,  ober  ;u 
tinem  Seibe  burd)  einen  OeijJ  getauft. 
1  Sor.  12, 13.  Darum  ^aben  fie  %tt'tf 
I)eit  unter  einanber,  tin  jegli(^eg  ftc^  roo 
unb  roic  ti  will  anju^dngen. 

S)aS  eine  Ijdnget  fid)  an  fo{d)f,  bae  an* 
bere  an  eine  anbere  9}{einung,  bad  eine  an 
biefen,  bag  anbere  an  einen  anbern  ©eifl, 
uub  fonnen  babei  immer  in  ber  i5ul)(er* 
5iebt  bleiben,  ba  l)ei|t  ti  unter  il)nen: 
©ie  Siebe  bedet  atlti  ju.  €ie  flrafet 
nic^t.  5Beld)e§  roafjr  if?,  bie  ungebunbe* 
ne  95u^Ier*2iebe  becfet  alleS  }u,  benn  e§  if} 
fein  e^eftanb  mit  Sl)rifto  unb  feiner  ©e* 
mciube,  ju  wanbeln  nac^  feinen  Dvegelnf 


leave  each  other  until  death  separates 
them.  This  is  the  state  of  matrimony 
among  believers,  which  represents  the 
Lord  Jesus  and  his  church.  Eph. 
5  :  32. 

Worldly  men  however,  when  they 
wish  to  get  married,  and  are  yet  free, 
are  very  inconstant,  profess  love  now  to 
one,  and  then  to  another  and  are  full 
of  fickleness.  They  are  apt  to  find 
fault  with  married  people,  and  imagine, 
if  they  should  marry  once,  they  would 
do  much  better.  But  upon  their  actu- 
al entrance  into  that  state,  they  have 
to  learn  yet  the  first  lessons  of  a  mar- 
ried  life,  and  often  get  divorced  again, 
because  they  have  not  love  and  patience 
8ufi6cient  to  hold  out  in  the  trial. 

Now  mark  well,  how  it  comes  to 
pass  in  like  manner  in  a  spiritual  sense. 
How  many  souls  have  not  been  awak- 
ened, and  have  abandoned  the  great 
whore ;  have  come  out  of  gross,  outward 
Babylon,  and  fallen  in  love  in  various 
degrees  with  the  doctrine  of  Christ  ? 
One  takes  a  passage  out  of  the  NewTei- 
tament  here  and  another  there,  which 
they  love  and  embrace  j  they  pretend 
also  great  love  toward  each  other,  call 
one  another  brother  and  sister,  and  can 
thus  walk  together  in  such  love.  But 
they  are  not  united  or  baptized  by  one 
spirit  into  one  body.  I  Cor.  12  :  13. 
Hence  they  have  and  grant  liberty  to 
each  one  to  attach  himself  to  whatever 
body  he  pleases,  and  in  whatever  man- 
ner. 

Thus  one  holds  to  one  opinion,  the 
other  to  another;  one  is  led  by  this 
spirit,  the  other  by  that;  still  they  can 
remain  in  that  species  of  love,  which 
comes  before  marriage.  Then  the  say* 
ing  is  among  them,  Love  covers  all, 
and  condemns  none.  This  is  true,  the 
unconfined  love  in  courtship  covers  all, 
for  there  are  no  sacred  ties  yet  to  bind 
the  soul  to  Christ  and  his  oharob,  t% 


76 


IE  in  (Befprcd?  jc. 


ntliro  feinj  IBuljlcrsSictie  ireljr  ftatt  \)at, 
fcntcrn  eine  Siebe  Die  bas  iBofer  unb 
<£un6(id)e  l^ifjetf  \v(im  fie  nid}t  f.ilfrl)  if?. 
9\6m,  13,  9. 

(giel^e,  foldje  ^Bul)(er  fonnen  fccnn  bieje* 
nigen  lichtcit  unb  urtl^eilen,  nielihe  in  ben 
Gliefranb  mit  C5l)iirro  ijftreten;  unb  oerbuns 
ben  finb,  n^enn  fie  fid)  cinnubcr  crbaus 
CHf  arbeiten,  unb  beffrafcn,  unb  fo  fid)5  ett 
cignetr  baf,  auA)  untcr  if}nen  eincr  fid)  an 
cinen  anbcrn  ®ei)l-  l)dntietf  niit  benifetbcn 
bul)let/  baf,  fie  fc(d)en  ale  einen  Sl)ebres 
ri)er  rid)ten,  unb  fo  er  ntd)t  Ijoren  iritl,  von 
fcer  ®enieinbc  auefd)lie§en.  ©a  fomnit 
benn  ein  foldier  gteid)  ivieber  unter  bic  @c; 
feUfd)afr  ber  2jul)(ei>  ba  barf  cr  benu  niit 
alien  falfdicn  ©cifreru  auffer  bem  ^i\u\{ 
unb  ber  ©emeinbe  bes  >^errn  6ul)len. 

2)aci  mu§  tenn  eine  grof,e  ^-reibet  bes 
@cific5  Ijeiffen ;  unb  i|l  c£>  aud)  in  ber 
3:l)at.  9lber  nuffer  beni  ipaufe  ©ottecv  auf* 
for  feiner  (Scmeinbc,  unb  auffer  feineni 
?ieid);  benninbcm  f)ieict;e  (*jette5  ifi  feis 
ne  Unorbnung  uub  faltd)e  fons 
ber  lauter  Orbnung  unb  Siniijfeit.  Unb 
niuffcn  alle  (^ngel  unb  ffieifrer  im  ^pims 
inel  irollen;  urns  it)r  @ott  will ;  fo  fie  ans 
berfi-  itollen  al?  ffiott  irill,  fo  fonnen  fie 
in  feincm  9ieid)  nid)t  berrfl)en.  i£o  b.ifb 
al'5  bie  C'ngel  anber?  ijeirollt  al5  @ott, 
finb  fie  iierfrofsen,  unb  niit  i\etten  ber 
^•infiernit  cjebunben,  unb  juni  (*5erid)t  be? 
l^alten  worben.    2  "pet.  2,  4. 

Siel){  ba§  ifi-  bie  ?(rt  ber  ivaljrcn  ?iebe 
<35ctfee.  Unb  fo  nu'iffen  alle  ffilaubigen 
i^cfinnct  fe»;n/  Cileid)  \vk  audi  it)r  j;err 
unb  9Jieitler  il)nen  foUte^  Iel)ret ;  unb  aud) 
in  biefeni  'I?enT-anbe  fetd)eg  abgebilbet. 
O^enilidv  fo  eineo  beiner  ©lieber  an  beinem 
iicibe  bid)  drgert;  fo  reife  es  au^f  unb  mirf 
c&  »cn  bir.  9JJattl).  18,  S^iefen  35cfel)l 
I)at  fonber(id)  feiner  ©enieinbe,  rre!* 
d)e  fein  Seib  i\it  tiecjcbenf  baf,  fie  alle  fiinb* 
lid)e  drgerlid)e  ®lieber  abfdnuibeu  foflen; 
biiniit  nid)t  berganje  Scib  sfrbcrbet  n?erbe. 


walk  according  to  his  statutes,  where  no 
blind,  passionate  love  finds  a  place, 
but  such  a  love,  which  hates  all  that  is 
evil,  wicked  and  sinful,  provided  it  be 
not  false.    Rom.  13  :  9. 

Behold  such  freelovers  may  under- 
take to  judge  and  condemn  those  that 
!  have  entered  into  covenant  with  Christ, 
1  and  arc  united  to  him ;  these  endeavor 
I  to  edify,  admonish  and  rebuke  one 
[  another,  and  if  it  so  happens,  that  one 
i  among  themselves  is  affected  by  a 
1  stranjre  spirit,  and  is  in  love  with  it, 
land  tha  church  considers  him  as  an 
j  adulterer,  and  if  he  will  not  repent,  th,e 
j  church  must  exclude  or  disown  him. 
'  Then  such  a  one  will  readily  go  back  to 
j  that  society  of  free  lovers,  where  he 
I  may  enjoy  his  unbridled  love  with  all 
the  false  spirits,  yet  without  the  house 
and  church  of  the  Lord. 

This,  then,  is  called  a  great  liberty 
of  the  spirit,  and  indeed  it  is.  But  • 
where?  Why,  out  of  the  house  of 
God,  out  of  his  church  and  kingdom. 
For  in  the  kingdom  of  God  no  disorder 
or  false  liberty  exists,  but  it  is  all  order- 
and  union.  All  the  angels  aud  spirits  in 
j  heaven  must  subject  their  will  to  the  will 
jof  their  God;  for  if  they  would  do  oth- 
jcrwise,  they  could  not  exist  in  his 
I  kingdom.  So  soon  as  the  angels  went 
I  contrary  to  the  will  of  God,  they  were 
jcast  down  to  hell,  and  delivered  into 
I  chains  of  darkness,  to  be  reserved  unto 
judgment.    2  Pet.  2  :  4. 

Behold,  this  is  the  true  nature  of 
the  love  of  God.  And  all  believers 
must  be  thus  minded,  even  as  also 
their  Lord  and  Master  teaches  them, 
and  in  this  he  has  said  "If  one  of  the 
members  of  tliy  body  offend  thee,  pluck 
it  out  and  cast  it  from  thee."  Matt^ 
18.  This  commandment  Jesus  gavie 
particularly  to  his  church,  which  is 
his  body,  that  all  sinful  and  oflFensive 
members  should  be  cut  off,  in  order 
that  tlie  whole  body  may  be  preserved 
from  destruction. 


CONVERSATION  &c. 


77 


€olcbe  if!  aucb  fcf)cn  im  @efe|  ron 
@ott  geboten  trorbcn:  2B<nn  bir  bein 
§rfunb,  ter  bir  ifr  mt  bein  J;'cr,v  Stergcr* 
niffe  ^iibttr  unb  bid)  ablocfen  voiiU  anbcrn 
®ottern  ju  biencn  bie  @ott  ni*t  l)efof}len, 
fo  i]ft)ord)e  iljm  nict)t/  unb  bcin  'Huge  ffll 
ffincr  nicbt  fd}cncn.  5  gjJof.  13,  6.  Sie* 
^f,  pen  fold)er  Siebe  uMffen  a((e  ®ut)(er 
ni*t?,  fo  langc  fie  nid}t  mit  Sl^riflo  in  fci* 
nen  (Shcfranb,  in  feine  2el)r  unb  Orbs 
nuiig  treten.  93feinen  tennod)  ilBunbcff 
wne  baj  i^or  cine  unp,irtei;ifdie  Sicbe  feiv 


Such  love  was  already  required  in 
the  Law  of  God.  'If  thy  friend,  who 
is  as  thine  own  soul,  entice  thee  secretly 
to  serve  other  gods  not  commanded  by 
God,  thou  shalt  not  hearken  unto  him  ; 
neither  shall  thine  eye  pity  him."  Deut. 
13  :  6.  See,  of  this  love  all  those  free 
lovers  know  nothing  as  long  as  they  do 
not  enter  with  Christ  into  his  covenant, 
in  his  doctrine  and  ordinances.  Still 
they  are  in  great  conceit,  that  they 
possess  and  profess  a  remarkably  impar- 


bie  fie  babcn  unb  rcr^eben,  irerben  aud)  I  t'al  love ;  they  are  also  looked  upon  by 
ton  ben  uniieuOten  €eelen  angefeben  als]  inexperienced  souls  as  men  walking  ia 
SOfenfdicn,  bie  in  einer  grofjen  gottlidien 


Siebe  unb  guten  ©KiuDen  roanbeln. 

Qlberee  niirb  nod)  cffen&ar  iverben,  baf, 
<§  nur  eine  f>ilfd^e  33ul)lcr;Sie6e  •geivefen, 
Ktekbe  burd)  prdd)tigc  unb  f[uge  Dieben 
u'Ol)!  iicfiirbet  n?nr,  baburd)  mrtnd}e§  uns 
fd)ulbiiii'5  -^crj  betrcgen  roirb.  iTarum 
faget  bie  citrift :  Die  Siebc  fei;  nid)t  falfd). 
SKom.  12.  Unb  bie  .fpaupt;'£untnia  bes 
©ebots  iti:  Siebe  uon  reinem  ^pcr^en  unb 
gutem  ©eitiffen,  unb  con  ungefdrbtcm 
©I.iuben.  SCeUbcr  nbcr  cttid}e  gefcl)letf 
unb  finb  umgeirnnbt  ju  unnu^cin  @es 
id)\va^.  I5im.  1,  5.  X:ie  ftel)efl  bu 
nun,  bn§  ein  gefdrbter  ©laubc,  unb  alfo 
nud)  eine  gefdrbte  Siebe  fetjnfann. 
25on  ber  Siebe. 

£obn.  woran  nber  pn'ifet  man 
bie  iv.ibre  Siebe,  unb  ben  uuil)rcn  QjlaubeUf 
obtr  bie  fiUfd}e  Siebc;  unb  ben  gefdrbten 
eiauben  ? 

93a  ter.  Der  \xMl)re  ©KiubCf  rocld)er 
giilrig,  unb  ecr  roeldien  ein  ennges  Seben 
oerbeifjen  ill,  iinife  ein  fd)riftaid|igcv  ®I.ius 
be  fei;n,  gleid)  roie  ber  S^m  3«fuf'  fprid)t : 
2Cer  an  inid)  glaubet,  irie  bie  g.d}rift  fa; 
get,  t?on  be§  I'eibe  irerben  StrSme  ttiUf 
benbigea  1Ba|Terg  flie§en.  Jol),  7,  38. 
Unb  ein  Ubrifrrndgigcr  @Iaube  wirfet  aud) 
bie  nMl)re  Siebe  nad)  ber  ^5d)rift.  ^Denn 
lat  iji  bie  2iebe  ju  (Sjott  ba^  unr  feine  @e; 
bote  l;.ilten.  1  3ol).  5,  3.    Unb  ber  ^erv 


great  and  divine  love  and  in  true 
faith. 

But  it  will  yet  become  manifest, 
that  it  was  only  a  false,  pretended  love, 
well  painted  and  varnished  with  fine 
speeches  and  pompous  words,  by  which 
many  innocent  souls  sre  deceived. 
Therefore  says  the  Scripture,  'Let  love 
be  without  dissimulation  !"  Rom.  12  :  9. 
'Now  the  end  of  the  commandment  is 
Charity  out  of  a  pure  heart,  and  of  a 
good  conscience,  and  of  faith  unfeign- 
ed. From  which  some  having  swerved 
have  turned  aside  unto  vain  jangling." 
1  Tim.  1  :  5,  C.  Thus  we  see  that 
there  may  be  a  feigned  faith,  and  also 
a  feigned  love. 

OF  LOVE. 

Son.  But  whereby  do  we  prove  and 
distinguish  true  and  false  love,  a  true 
and  a  feigned  faith  ? 

Father.  True  faith,  which  is  gen- 
uine and  has  the  promise  of  eternal 
life,  must  be  a  scriptural  faith,  as  the 
Lord  Jesus  says,  'He  that  believeth  on 
me  as  the  scripture  hath  said,  out  of  his 
body  shall  flow  rivers  of  living  water." 
John  7  :  38.  And  a  scriptural  faith 
will  also  produce  a  true  love  according 
lO  Scripture.  'For  this  is  the  love  of 
God,  that  we  keep  his  commandments." 
1  John  5  :  3.     And  the   Lord  Jesua 


78 


Siin  (Be^ptai)  k. 


3ffw§  fpnct)t  tton  bcr  m\)rtn  Siebc :  2ieb«t 
il)r  mid),  fo  Ijaltet  mcine  @e6otc.  9Ber 
mcine  @e6ote  l)atf  unb  l)Q(t  fic,  ber  i(i  c§ 
ter  mid)  licbet.  llnb  iter  mid)  lie6et;  bcr 
roirb  mein  2Bort  l)alt«n.  3ol).  14,  21-23. 

9(n  n)eld)er  fd)riftmd§iacn  i'ieOe  man 
fluc^  feine  Siingererfcnnen  foil.  3oI).  13, 
34.  35.  !Dmn  glcid)  wit  ber  Jperr  3efuS 
nad)  bee  gd)rift  geboren  rrorbcn,  aud) 
nad)  bee  (£d}rift  gefreu^iget  unb  aufer* 
fianben.  1  dor.  15,3.4.  So  l)at  cr  aud) 
ollen  ben  (^cinigen  einen  fd)riftmdf,i9en 
©laubcn  9elel)ret,  unb  cerl)ciffet  iljnen  nad) 
let  <2d)rift  ein  creigcg  Seben.  2(ber  ein 
gefdrbtcr  @(aube  unb  gefdrbte  Siebe  fann 
fid)  nid)t  auf  bie  gdirifr,  fonbcrn  nur  auf 
nienfd)(id)  ®utbcnfcn  gninben ;  ©a  wirb 
tiner,  rcie  er  t)on  ben  t2d)rift3e(el)rten  ges 
Utntt  t)at,  glauben,  ber  anbere,  mi  er  ttf 
wa  imi)  bicfeg  ober  jene^  33u(I)  ifl  liber* 
jeuget  rcorben.  (t^et  Dritte,  gar  nad)  feis 
neg  Jperjeng  ®utbunfen  unb  eigcnem  ®ils 
(en.  SDa  bod)  bie  6(l)rift  auPbriicflid) 
fpric^t:  SCa^  nur  ein  ^<rr,  ein  ©Uiube, 
unb  tine  5:auf<  fet).  Spljef.  4,  5. 

2Bcnn  jel)n  9JJenfd)en  fet;n,  bi«  nod) 
in  eincm  gefdrbtcn  ®lauben  f}el)en,  unb 
man  follte  fie  nad)  ber  (gdirift  ejraminiren, 
forourbe  man  erfal)ren,  bu§  afle  ^i\)tnm 
jeber  cinen  eigtnen  ©lauben  t)aben  wurbe, 
unb  fotlte  feiner  nad)  ber  i2d)rift  fetjn. — 
I)enn  ifi  nur  ein  tma^tt  ungefdrbter 
©laube,  unb  alle  bie  nun  ben  n?al)rcn  ©lau* 
ten  nad)  ber  6d)rift  Ijabcn,  bie  finb  aud) 
ode  nac^  ber  €d)cift  einig,  rcag  ©laubengs 
Sicgeln  anbetreffen. 

2J  0  n  b  c  01  @  I  a  u  b  e  n. 

®  ol)n.  3d)  l^abe  aber  aud)  fa^(en  [)o* 
ren,  bag  alle  g«ren  fid)  nuf  bie  €d)rift 
fcerufcn,  unb  bavum  man  feinen  ©lauben 
n!d)t  mit  b<r  ®d)rift  bel)aupten  fonne. 

SSater.  3Ber  biefcg  fprid)t,  reeil  atte 
<Secten  fid)  auf  bie  €d)rift  berufen,  fo 
fciirfte  tin  n)al)rcr  ©laubiger  folcl)e§  nid)t 
t!)un;  ba^  muf,  notf)wenbi(}  ein  elenber 
unb  unnjiffenber  9J?enfd)  fetjn.   !t)«nn  ba§ 


speaks  of  true  love,  *If  ye  love  me,  ye 
will  keep  my  commaBdments.  He  that 
hath  my  aommandments,  and  keepeth 
them,  he  it  is  that  loveth  me,  and  if  a 
man  love  me,  he  will  keep  my  words." 
John  14  :  21,  23. 

By  this  scriptural  love  Christ's  dis- 
ciples shall  also  be  known.  John  13  : 
34, 35.  For  as  Christ  was  born  ac- 
cording to  Scripture,  and  also  crucified 
and  raised  again  accordiog  to  Scripture, 
1  Cor.  15  :  3,  4.  So  he  taught  all  that 
are  his,  a  scriptural  faith,  and  promised 
them  according  to  Scripture,  an  ever- 
lasting life.  Uut  a  feigned  faith  and  » 
feigned  love  are  not  founded  on  Scrip- 
ture, but  only  on  human  conceit. 
There  one  believes,  because  he  baa 
learned  so  from  some  learned  scribe  j 
another,  because  he  has  been  convinced 
by  this  or  that  book.  A  third  oae 
will  be  guided  only  by  his  own  opinion 
and  selfwill,  whereas  the  Scripture  says 
expressly,  that  there  is  but  'One  Lord, 
one  faith,  one  baptism."    Eph  4  :  5. 

Should  there  be  ten  persons,  who 
stand  yet  in  a  feigned  faith,  and  they 
were  all  examined  according  to  Script- 
ure, it  would  appear,  that  every  one 
would  have  a  peculiar  faith  of  his  own, 
and  that  not  one  was  altogether  accord- 
ing to  Scripture.  For  there  is  only 
one  true  and  unfeigned  faith,  and  all 
tho.se  who  possess  that  true  faith  accord- 
ing to  Scripture,  are  also  all  of  one 
mind  as  to  the  inles  and  practice  of 
faith. 

OF  FAITH. 

Son.  But  I  have  heard  it  asserted, 
that  all  sects  appeal  .to  Scripture,  and 
hence  one  could  not  maintain  his  faith 
Hy  Scripture  ? 

Father.  Whosoever  says  this, 
because  all  sects  appeal  to  Scripture, 
that  therefure  a  true  believer  should  not 
do  the  same,  such  must  necessarily  be 
a  miserably  ignorant  person.    For  it  is 


A  CONVERSATION  &c. 


79 


tienct  «inem  ©laubigen  gar  fef)r  jur  €tdr« 
fung  feineg  ®lnu6cn§f  roeil  alle  ©ecten 
lie  l)ci(i9C  €d)rift  cor  gottlid)  crfenncnunb 
fid)  barauf  Ocrufcn,  ob  fie  6erfcl6en  fd)on 
nid)t  glauOen.  !Dnin  auf  bie  ed)rift  fid) 
ju  berufen,  unb  ber  (£d)rift  ju  glaubcn, 
lag  iff  gar  eiu  grower  Unt«rfd}ieb.  fficls 
d)eg  bu  oug  ber  ^Xebe  bee  ^errrt  3efu 
merfen  fannftf  ba  er  ju  ben  ^uim  fagte: 
aCenn  iljr  9Jtofen  glaubaet/  fo  glaiibctct 
iljr  and)  mir,  benn  er  l;at  »on  mir  gei 
fc^rieben.  3of).  5,  46.  ^un  J)aben  bic 
3uben  fid)  aud)  afle  auf  SJiofen  berufen, 
ober  fie  Ijaben  il)m  in  feinen  ©c^riften 
nid)t  geglaubet. 

5(lfo  berufen  fid)  alle  Secten  nid)t  nur 
allein  auf  bie  ©diriftf  fonbern  auf  ben 
Jperrn  3«f"in  felbjlenf  aber  wie  fie  bem 
J^errn  3«fum  glauben,  alfo,  unb  nid)t  an* 
berg  glauben  fie  aud)  ber  (Sd)rift;  fonnte 
nun  n?oI)l  ein  rca^rer  ©laubiger  alfo  blinb 
fei;nf  unb  benfen  ober  fpred)en :  £»)  afle 
gecten  berufen  fid)  ja  auf  einen  gefreu^igs 
ten  ^eilanbf  barum  fannfl  unb  barfft  bu 
tid)  nid)t  tarauf  berufen ;  bag  tvdre  bem 
ieufel  eben  redit. 

2(ber  ncin !  bie  ma\)vt  ®(aubige  Ijaben 
»on  iljrem  ^errn  unb  93{eifl-er  meljr  unb 
beffere  ^'(ugbeit  gelernet.  (Denn  ale  ber?:eus 
fel  in  ber  5Serfud)ung  bee  ^errn  3«fii  fid) 
flud)  auf  bie  i£d)rift  bcrief,  ba  antwcrtete 
H)m  3«fue  im  ©lauben  au§  ber  (£d)riftf 
unb  berief  fid)  auf  biefelbe.  ^Utt.  i,  6.  7. 
go  mag  bann  ber  3:eufel  unb  alle  falfd)e 
©eificr  fidi  aud)  auf  bie  <gd)rift  berufen^ 
barum  glauben  fie  aber  berfelben  nidjt.  Unb 
bu  wirjt  erfal)renf  ba^  eben  biefc  9Jtens 
fd)cnf  bie  einen  ©laubigcn  irre  mad)en 
roolleuf  mnn  fie  fpred)en:  S(Ue  (gcctcn 
fcerufen  fid)  auf  bie  'Sd)rift ;  fo  rcerben  fie 
bennod)  fid)  aud)  felbjlen  auf  biefelbigen 
berufen. 

Unb  barum  ftel)et  ein  glaubigee  ^inb 
©ottcg  nur  auf  feinen  f)immlifd)en  SSater, 
unb  glaubt,  unb  folget  il)m  in  feinem  geofs 
"fenbarten  2Port/  rceilen  ee  gewife  \\ir  unb 
glaubct,  ba^  ®ctt  imb  fein  au6gefprod)e« 


to  a  believer  a  strong  support  of  his 
faith  to  know  that  all  sects  acknowl- 
edge the  holy  scripture  as  divine,  and 
appe  al  to  it,  though  they  do  not  believe 
in  it  (scripturally).  For  there  is  a 
great  difiFerence  between  appealing  to 
the  Scriptures  and  believing  on  them. 
This  we  can  perceive  by  the  words  of 
the  Lord  Jesus,  when  he  said  to  the 
Jews,  "For  had  ye  believed  Moses,  ye 
would  have  believed  me;  for  he  wrote 
of  me."  John  5  :  46.  The  Jews  'tis 
true,  all  appealed  to  Moses,  but  in  his 
writings  they  did  not  believe. 

Thus  all  sects  appeal  not  only  to 
Scripture  but  to  Jesus  himself.  But 
as  they  believe  in  Jesus,  so  they  believe 
in  the  Scripture.  Can  a  true  believer 
then  be  so  stupid  or  blind  as  to  think 
or  say,  "Because  all  sects  appeal  to  a 
crucified  Savior,  therefore  I  may  not 
appeal  to  him."  That  would  indeed 
please  the  devil  very  much. 

But  no !  true  believers  have  learned 
of  their  Lord  and  Master  more  and 
better  wisdom.  For  when  the  devil  in  his 
temptation  of  the  Lord  Jesus  appealed  to 
the  Scriptures,  Jesus  answered  in  faith 
from  the  Scripture,  and  appealed  there- 
unto. Matt.  4  :  6,  7.  For  though  the 
devil  and  all  false  spirits  appeal  to  the 
Scripture,  still  they  believe  it  not.  Thoa 
wilt  discover,  that  these  very  men,  who 
want  to  mislead  a  believer  by  saying, 
that  all  sects  appeal  to  the  Scripture, 
yet  always  will  appeal  to  that  authority 
themselves. 

Hence  the  believing  children  of  God 
look  only  to  their  heavenly  Father,  and 
believe  and  follow  him  in  his  revealed 
word,  because  they  are  assured  in  be- 
lieving, that  God  and  his  express  word 


80 


Sin  (Bcfprrtd)  k. 


ne§  2Bort  gnnj  ein§  iilf  bcnn  fonjl  mu§te 
cin  ®laubi^er  piefe?  unterlafycn,  wtnn  (v 
tiae  nitbt  iin  (J31.ni6en  tl)un  roollte,  it>i6 
tit  djottlofeu  un&  Un^Iaiibigcn  ini  Un^lau* 
bin  tljun. 

©r  bi'irfre  nid)t  ^Beten;  nid)t  Sini-ien^ 
nidit  2(rbeit«n,  Sffen^  ecblnfen^  unb  bcr? 
gkid.Kn^  m\d)ti  ben  ©ottlofcn  alles  Sun* 
be  unb  ein  @reue(  yor  (ijott  ill.  2)enen 
©laubitien  unb  Dicinen  abtv  iji  alles 
rein/  bcni  Unglaubi^en  aber  ift  niditerein. 
Sit.  1,  15.  2»arum  lerne  in  alien  '^im 
Qtn  ben  rcd}tcn  llnterfdiieb  nad)  bergtbrift 
\vc\)[;  baniit  bu  nid)t  in  QJernjirrunji 
fcnnnfl-,  >rie  leiber  cielc  Seelen  Oei  biefer 
Seit  in  ^xof,t  QSenrirrung  ^tvcit[)tn,  m\m 
fie  feben,  ba^  bie  ©ottlofen  nud)  gotte^j 
bicnftlii^e  Swinge  »crrid)tenf  al§  35eten/ 
Ciniicnr  QSerfammlung  Ijatten^  Saufen, 
2(benbnial;l  \)aUin,  unb  ber9(eid}en. 

S)a  benfct  bie  unerleud)tete  25ernunft : 
2Benn  bie  ©cttlofen  biefee  tl)un,  fo  if} 
nid}t5  biiran  9ele(\en,  bu  wiilp  e5  gnr  blei* 
ben  laffen,  unb  fonimen  foId)e  9Jienfd)en  in 
aUerlei  QSerroirrung,  bnf,  fie  enblid}  nidit 
nieljr  uMffen,  \vai>  fie  nieinen  ober  (jl.iuben. 
I^enn  niuffen  fie  fid)  eineu  SBeg  madun 
unb  erMd)ten,  tiield)en  bie  edirift  nidit  lel)j 
ren  f.inn,  unb  bann  meinen  fie  auf  foU 
d)eni  S!5(i]ir  fie  u^dren  n^eitcr  ciefriecien  nls 
bie  2(poj}eI,  nel)nien  nud)  fcinen  Sluit^ 
tneljr  nu6  ben  Sduiften  ber  2(poileI  an. — 
SBie  id)  fd}on  bei  meinen  3*^it«n  uiele  fold)e 
93Jenfd)en  gefennet  unb  geI)oret  I)abe>  aber 
bamcben  erfal)ven,  bag  ba§  Snbe  il)re5 
SBege?  ein  tiefc^  ^erberben  nad)  fid)  ge* 
jogen,  bcnn  fic  finb  gar  balb  gefallen  unb 
ju  ffirunbe  gegangen^  ba§  fie  enblid;*  gar 
nid)t?  gcglaubet  l)aben,  fonbern  finb  ber 
2BcIt  unb  bcni  breiten  5Beg  uneber  I)eim 
gefallettf  ivcfur  @ott  al(e  in  Sljrifro  ein? 
fdltige  ©(aubigcn  in  @naben  bewaljrcn 
nicUc,  baf,  fie  nid}t  fo  I)od)  ju  fleigen  bes 
gel)rcn,  fonbern  fid)  fjerunter  ju  ben  ytits 
brigen  I;aUen.  dVm.  12,  IG. 


are  altogether  one,  otherwise  a  believer 
would  have  to  omit  much,  if  he  would 
not  do  in  faith,  what  the  wicked  and 
infidels  do  in  their  unbelief. 

He  would  not  be  allowed  to  pray,  to 
sing,  to  labor,  eat  and  sleep  and  the 
like,  because  to  the  wicked  it  is  all 
sin  and  an  abomination  before  God. 
But  unto  believers  and  those  that  are 
puro,  all  things  are  pure;  wliile  unto 
unbelievers  nothing  is  pure.  Tit.  1 : 
15.  Therefore  learn  well  to  distinguish 
in  all  things  according  .to  Scripture, 
that  thou  mayest  not  get  info  confusion, 
as  it  is  the  case,  alas  !  with  many  souls 
at  this  time,  who  are  greatly  confused 
when  they  seethe  ung'idly  wicked  per- 
forming acts  of  worship,  such  as  piay- 
ing,  singing,  holding  meetings,  bapti- 
zing, going  to  sacrament  and  the  like. 

Then  unenlightened  reason  may 
think,  "If  the  wicked  do  this,  iiiep  it 
is  of  no  account,    and  I  uuiir,  it 

altogether,"  ani  thus  sucli  p^opie  are 
confounded  so  much,  that  at  luot  t.hey 
know  no  mure  what  to  think  or  believe. 
Thus  they  will  be  led  to  make  or  invent 
a  way,  which  the  Scripture  uid  not 
teach,  and  to  imagine  when  on  tliis 
way,  that  they  have  risen  higher  than 
the  apostles,  and  htnce  receive  no  eoun- 
.sel  any  more  from  the  apostolic  wri- 
tings. iVlready  have  I  known  and  heard 
in  my  time  many  such  persons,  but 
have  also  noticed,  that  the  end  of  their 
way  has  produced  a  deep  ruin;  for 
soon,  very  soon,  they  fell  so  low,  that 
at  last  they  believed  nothing  at  all,  but 
i  fell  back  to  the  world  and  to  the  broad 
jroad.  May  God  in  mercy  preserve 
i  all  simple  believers  in  Christ,  that  thoy 
I  may  not  desii'e  to  mount  so  high,  but 
!  to  condescend  to  those  of  low  estate 
land  humble  mind.  Rom.  12:  16. 


A  CONVERSATION  &c. 


81 


Unb  "^auIuS  rufet  feinem  ^^imotljtum 
alfo  ju :  SBeil  bu  son  J?inbl)cit  niif  bie 
!)ci(it|e  €itrift  miftii,  fann  bid)  bicfelbige 
untfrjreifen  jur  (gtligfei^  burd)  ben  @lau«  1 
b<n  an  SI)rif}o  3efu.  iCenn  allc  (grfjrift 
t)on  @ctt  cingecictten,  ifi  nu|jur  2el)re,jur| 
©trnfe,  juc  Sefferungf  jur  3ui1)ti(iung  in  j 
bcr  @cre(l)ti(jfeit>  ba^  ein  SJJenfd)  @om§  | 
fei;  ocllfoinmtn;  ju  aden  guten  SBerfen 
9cfd}icft.    2.3:im.  3,  15— 17. 


<2  0 1)  n.  £ann  unb  bnrf  man  in  aU 
Uni  tun  3f«i}ni&  ber  |)ciligen  (£d}rift 
gtaubcn,  unb  ift  cin  ©laubiger  baju  uer* 
(tunbenr  cben  ber  (gd)rift  ju  glau&en  unb 
JU  fclcjcn,  ober  fiil^ret  nid)t  ber  @eiji  @cti 
te^  bicfelbe  anberc  5Becie,  \vouon  eben  ber 
nuf,ere  2>ud)ilabe  ber  ed^rift  nid)ta  reeif  ? 

25  a  t  c  r.  S6  barf  niemnnb  eineni  @Iau« 
6igen  fagcnf  er  folle  unb  nmf,te  ber  i2d)rift 
(\Inuben  unb  folcjen,  benn  e^  fann  niemanb 
ot)nc  ben  l)ciligen  ©eiji  fllaubic]  fei;n,  mU 
d}er  ben  ©lauben  irirfen  muf, ;  9^un  ift 
bie  Sd}rift  nur  ein  du§ere6  3^ucini|  bcrer 
SDingff  mU[)i  el)emalen  burd)  ben  Ijeili^en 
®eiil  c(elel)rct  urfb  befel}(en  ftnb,  unb  turd) 
benfelbi^en  finb  nud)  bie  25erl)eif[un9en  unb 
SBebroljungeu  au59efprod)en  reorben. 

2Cenn  nun  ein  SJienfd)  burd)  rvaljte 
9ieue  unb  ^uf,t  nus  ©naben  ben  l)eitigen 
®eif}  erliinger,  ron  @ctt  bem  ^Batcr  nder 
©eifier,  fo  if}  e6  eben  ber  @eift  bes  ®(aus 
6en§f  ber  cor  »iel  l)unbert  %\\)ttn  in  ^es 
Uc,  *})aulo  unb  3oI)anne  geroefen  unb  ges 
roirfet  i)at,  o6fd)on  ber  Ijeilige  Oeifr  in  ben 
?{poffeIn  in  eineni  grofjtren  9}Jaa6  war, 
jur  Siusbreitung  M  Suaniielii,  bennod) 
a6cr  if}  e6en  berfelbe  l;eili^e  ©eij}  in  alien 
@lau6it(en;  wai  nun  '^))aulu5,  '^etrus  unb 
3oI)anneg  bajumal  9ef(.l)rieben,  cicorbnet 
unb  befof)lcn,  bamit  irnren  bajumal  aiU 
©laubigen  cing,  fo  fern  fie  nod)  gefunb  im 
©lauben  n?aren.  2Bei!cn  benn  nun  nur 
tin  ©ottr  unb  ein  cinigcr  ©eifl  ijl,  fo  fann 
eben  berfelbe  eini^e  l)eiliiie  ©eifl-  nid)t  ans 
terS  njollen,  at§  was  er  jur  ^eili^ung  eor 


And  Paul  says  to  his  son  Timothy, 
'Because  thou  hast  known  the  holy 
Scriptures  from  a  child,  they  are 
able  to  make  thee  wise  unto  salvation 
through  faith,  which  is  in  Christ  Je- 
sus. All  scripture  is  given  by  inspira- 
tion of  God,  and  is  profitable  for  doctrine, 
for  reproof,  for  correction,  for  instruc- 
tion in  righteousness;  that  the  man  of 
God  may  be  perfect,  thoroughly  fur- 
nished unto  all  good  works."  2  Tim- 
3:  15,  17. 

Son.  Can  or  may  we  believe  in  all 
things  the  testimony  of  the  holy  Script- 
ure, and  is  a  believer  bound  to  believe 
and  obey  that  Scripture,  or  does  the 
Spirit  of  God  lead  him  other  ways 
sometimes,  of  which  the  external  letter 
of  the  Scriptures  knows  nothing  ? 

Father.  It  is  not  necessary  to  tell 
a  believer,  that  he  shall  and  must  be- 
lieve and  obey  the  Scriptures.  For  no 
aian  can  be  a  believer  without  the  Ho- 
ly Ghost,  who  is  to  bring  forth  faith. 
Now  the  Scripture  is  only  an  exrernal 
testimony  of  those  things,  which  have 
been  taught  and  commanded  by  the 
Holy  Ghost  in  former  times,  and  by 
whom  also  were  pronounced  the  promi- 
ses and  threatenings.  If  therefore  a 
person,  being  truly  sorry  and  repent- 
ant  of  his  sins,  through  grace  obtains 
the  Holy  Spirit  from  God,  the  Father 
of  all  spirits,  it  is  that  same  Spirit  of 
faith,  who  worked  many  hundred  years 
ago  in  Peter,  Paul  and  John.  And 
though  the  Holy  Spirit  was  given  to 
the  apostles  in  a  greater  measure,  for 
the  spread  of  the  gospel,  yet  he  is  that 
same  Holy  Spirit  in  all  believers.  Now 
whatsoever  Paul,  Peter  and  John  have 
then  written,  ordained  and  commanded, 
all  believers  then  were  agreed  to,  so 
far  as  they  are  sound  in  the  faith. 

Now  since  there  is  but  one  God,  and 
but  one  Spirit,  this  same  one,  Holy 
Spirit  can  will  nothing  else,   but  what 


82 


fZin  (Bcfprcd?  k. 


vid  I)unfcert  3<il)rcn  ^eirottt.  2BaS  nun 
Cer  I)eili(5c  @eiji  ben  ©laubigcn  gcorbnct, 
ta^  if?  duf,«rlid)  nufciefd^ricOen,  unB  bamit 
finb  ntle  @(iutbi(^cn  cins^  benn  ber  lieilijje 
©eifJ-  (cl)rct  He  intrcnbiti  <6en  fOf  xoit 
bic  tgdjrift  du^frlid)  lel)ret. 

^^cnrt  a6cr  ?Qicnf*en  mit  il^rer  ^Beifis 
I)eit  unb  fieifd)lid)eni  einn  ii6cr  cie  <2d-)rifr 
fcmnKHf  fol)a6cn  fie  in  il)ncn  fduen  ©eiil 
bee  @lau[Kn?,r  biirum  fonnen  [ie  nud)  nu* 
^erlid)  bem  3^u<l»i§  ber  igd^rift  nid)t  gtau* 
fccHf  audi  im  @cl)orfam  bee  ®I>iuben5  nid)t 
folgen,  unb  e§  i]!-  aud)  niAt  an  (ie  ges 
fdirieben,  barum  finb  fie  aud}  frei  ron  bes 
lien  ^Befeblcn^  bie  barinnen  cntl)altcn  finJ; 
cOen  al5  irenn  ein  .^oniii  feincn  Untcrj 
tijaiien  fd)riftlid)c  33efel)Ie  fd)reiben  Idffet, 
iinb  ba&ei  civctic  33erl)eiffung  t\)ut,  mnn  fie 
fcinen  Sefcl)len  nad)fommen  uierben,  aud) 
ijrof;e  Srohuniien,  rcenn  fte  bicfelbe  nid)t 
I)altcn. 

<2c  fonnen  jwar  aud)  anbcre  9Jienfd)enf 
UKnn  fie  nid^t  bcf  ivoni;]?  llutertbanen  fiub 
ben  ^cfel)t  lefcn,  i^iel  Sicbene  bai^on  mas 
cl)cn;  >reil  fic  aber  feine  Untertl^anen  finb 
obcr  uKrbcn  irolleiv  fo  ad)tcn  fie  feine 
!Drcbiiniicn  nid)t,  glauben  aud)  feinen 
3Sei1)PijTungen  nidit,  unb  beuv^en  fid)  aud) 
nid)t  unter  feine  (55eboteA  9ied}tc  unb  @ef 
fcfje. 

Cben  fo  iji  eg  mit  ber  Ijeitiijen  ■£d)rift 
neuen  3:ep-ament§ :  25}eld)er  9Jicnfd)  es 
licfet  ber  Fann  febcn,  \ra?  3<f"§f  ber  ^'a 
nig  ader  .^cnige,  alien  9Jienfd)en  bie  irabre 
Suf,e  tl)un,  an  il)n  (jiauben,  uub  ibm  (|es 
Iicrfain  nad^'olfien  ivollen  in  alien  feinen 
^Befeblen,  ijerbeiffen  l)at ;  man  fann  aud) 
in  Ijcilicier  >2d)rift  feben  unb  Icfeu/  wae  ber 
^Derr  Jefw?  <illeii  iinbuj;fertitien  €unbern 
gebroljet^  meUbe  nid)t  Q5u^e  tljun  )rcllen; 
V.  an  fein  Smmiielium  cilauben,  aud)  nid)t 
rrctlen^  baf,  3<-"fii5  '"it  feinen  3?efel>len^  bie 
«r  fd)riftlidi  bmterlaffen,  bui'd)  feinen  ©eij} 
x'iber  fie  I;errfd)en  foil. 


his  will  was  many  hundred  years  ago, 
namely,  our  sanctification.  And  again, 
what  the  Holy  Spirit  has  ordained  for 
believers  to  observe,  that  is  externally 
written  aud  recorded,  and  with  this 
agree  all  believers,  because  the  Holy 
Spirit  teaches  us  inwardly  just  the 
same,  as  the  Scripture  teaches  out- 
wardly. 

But  whenever  men  come  upon  the 
Scriptures  with  their  own  wisdom  and 
carnal  minds,  they  have  not  within 
themselves  the  spirit  of  faith;  hence 
they  cannot  believe  the  external  testi- 
mony of  the  Scriptures,  nor  exercise 
the  obedience  of  faith.  And  indeed 
it  is  not  written  for  them  ;  the  com- 
mandments contained  therein,  do  not 
concern  them.  Even  as  if  a  King  gave 
his  subjects  written  laws,  with  greac 
promises  to  those,  who  should  obey 
them,  and  also  great  threats  against 
those,  who  should  not  observe  them. 
Now  there  might  other  men,  who  are 
not  that  King's  subjects,  read  those 
laws,  and  talk  about  them  a  great  deal. 
But  since  they  are  not,*nor  wish  to 
become  subjects,  they  do  not  regard 
his  threats,  nor  believe  his  promi.ses, 
nor  bow  themselves  under  his  laws, 
statutes  and  commandments. 

Just  so  it  is  with  the  Holy  Scripture 
of  the  New  Testament,  whosoever 
reads  it,  may  see  what  Jesus,  the  King 
of  kings  has  promi-sed  to  all  men,  who 
truly  repent,  believe  in  him  and  are 
willing  to  follow  him  obediently  in  all 
his  commandments.  They  can  like- 
wise sec  and  read  in  holy  writ,  what 
the  Lord  Jesus  has  threatened  to  all 
impenitent  sinners,  who  will  not  repent, 
and  who  will  not  believe  his  gospel,  nor 
are  they  willing  that  Jesus  with  his 
commandments,  which  he  has  left  to  us 
in  writing,  through  his  Spirit  should 
reign  over  them. 


A  CONVERSATION  &c. 


83 


6f  fiinn  ein  ?)OJenfd)  bie  Scbrift  }ttiar[  A  man  may  read  indeed  outwardly 
du^erli*  U\mr  bapon  reben  iinb  fdn-ei&en,- the  Scriptures  ;  he  may  talk  and  write 
itjenn  a6cr  in  bcni  93tenfd>en  bcr  @cifrbe5  !  about  them,  but  if  he  has  not  the  spirit 
©(aufctn?  nirf)t  i]ir  fo  \rirb  er  fid)  urn  bie  of  faith  in  him,  he  will  concern  himself 
@c6ote  fo  barinnm  ftel)enr  mn\Q  bcFiiirUibut  little  about  their  commandments, 
mem,  irirbaud)  \fcnii\  vor  ben  2^ro()untjen,  nor  be  much  terrified  by  the  threats 
fe  biUinncn  cntl)>iUcn  finb,  erfdirecfen. —  i  contained  therein.    The  reason  is  plain, 


his  inward  ears  are  not  yet  opened. 

Therefore  the  Lord  Jesus  said  unto 
the  people,  who  heard  himself  preach; 
'He  that  hath   ears   to   hear,   let  bici 


£>n5  inrtd)et  trei(  bie  inirenbiiie  Oljreu 
nodi  n'htt  gcoffnet  finb. 

a?aruin  fagte  ber  .^err  IJefu?  ju  bem 
aSolF,  fo  il)n  |cl6ftcn  prebiiieu  l)mtt :  ®er 
Cbreu  Ihit  l)erfn,  ber  here.  9Jvatt().  11, 
15.  gap.  13,  4:3.  llnb  in  ber  ,f;cil.  OffenJ '  '  ^"'^^ 

b.iriinci  €t.  Sobanue?,  rufet  ber  (ij.jft  I  >Q  the  Revelation  of  St.  John  the  S  pir- 
©otteji  an  ade  fieben  ©eninnben  :    3Berl    °^  ^"'^  "P°°^  ^''f ''^ 

£)bren  hat  ^11  boron,  Vr  here,  ttm?  ber 
©eifr  ben  ©eineinben  f.niet.  Offnib.  2,  7. 


2((fo  npenn  ein9J?enfd)  bie  beificie  i£d}rift 
dufferlidt  liefet,  ruenn'?  ein  ©[lUiOicjer  i|T, 


the  seven  churches,  'He  tliat  hath 
ear  let  him  hear,  what  the  Spirit  saith 
unto  the  churches.  Rev.  2  :  7  &c. 

Thus  when  a  person  reads  externally 
the  Holy  Scripture,  and  is  a  believer, 
bcni  feine  innere  Dl)ren  <ieoffnof  finb,  fo;  whose  inward  ears  are  opened,  he  hears 
Ijoret  er  waf  ber  .f'err  ^i^f"?  ill  feincr  I'el); '  what  the  Lord  Jesus  in  his  doctrine 
re  l).i6en  will,  ci-  horet  luas  bie  ^ipcfreln  enjoins;  he  hears  what  the  apostles 
in  il)ren  >2d?riften  baben  \ro(len,  unb  biird)  I  require  in  their  writings,  and  by  this 
tail  iniiKnbii^e  (55el)or  iviib  er  i\etrieben  juj  inward  hearing  he  is  urged  on  to  observe 
bem  irabren  ®eborfam  aud)  niifferlid)  j(ul  a  true  obedience  also  outwardly;  he 
fol.^eii:  Sr  liefet  nufferlid)  bie  i£d)ri ft  im  ;  reads  externally  the  Scripture  in  faith, 
@(.ui£»en,  iinb  boret  ba5  innere 'JBort  bef>' and  hears  the  internal  word  of  life, 
Sebene,  bae  (]ibt  ibni  ifraft  unb  <8tdrfc '  which  gives  him  power  and  strength 
jur  Tiadifoliie  Jefii,  >ro  e?  nber  nin  ©lausj  to  follow  Jesus.  But  where  faith  i« 
ten  feblet,  ba  fann  aiobl  ein  9JJenfd)  auf*  J  wanting,  a  man  may  indeed  ontwardlj 
fcrlid)  \)hrcn  uiib  [efen,  unb  fpred)en  :  £6  '  hear  and  read,  and  say,  'It  is  a  dead 
jp- cin  tobter  Siu.htlabe  bem  id)  nid)t  foU  letter,  which  I  cannot  obey,  because  I 
9<n  fann,  id)  bin  eg  ja  innienbiii  nid)t  fo  am  not  internally  convinced,  of  what  ii 
liberjeuiiet,  wk  eS  aufferlidi  (^efd)rieben  outwardly  written."  But  he  know» 
flc{)et,  er  UH'i§  nber  nidH  bae  es  ibm  am  not,  that  he  is  wanting  faith,  and  the 
©Irtuben  feblet,  unb  an  ber  n)al)ren  gottlisjtrue  love  of  God.  John  14  :  15. 
d;cn  t'iebe.  ^nl).  14. 


OF  THE  EXTERNAL  AND 
INTERNAL  WORD. 

Son.  But  I  have  been  told  by  many, 
that  Christians  stood  in  the  new  cove- 


25  0  n  bcr  d  11  f;  e  r  n  unb  i  n  n  e  r  n 
€  d)  ri  ft. 

Sobn.  3d)  babe  aber  aud)  fd)on  eon  t)ie< 
ten  fagen  boren,  bag  bie  Sbrifien  im  neuen 
aSunb  ftunben,  u.  bas  @cfe^  ®otte§  fei;  in  '  nant,  and  had  the  law  of  God  writtea 
ibrem  .^erjen  Cjeflirieben,  batten  alfo  nid)t  in  their  hesu-ts,  and  consequently  it  wag 
notbii^  fid)  nad)  ber  dufeern  *£d)rift  ju  rid)*  not  necessary  for  them  to  obey  uni 
ten,  unb  berfelben  }U  folcjen.  i follow  the  external  Scriptures' 


84 


iZin  (Bcfprad?  ic. 


aSnter.  (56  ifl  mir  l>a§  bu  mic^ 
and)  bicfeJ  fcagefr,  nun  nierfe  ober  gar 
Tt>oI)I  auf  ben  lautern  Sinn  &ctM,  fo  rcirfl 
bu  m[)i  fel)en  baf,  biefe  9veben  einestljeil^ 
2B.iI)rl)eiten,  nOer  nud)  fc!)r  mit  Sugen 
rernifnget  finb.  T>ann  nl5  @otr  ber  .^crr 
tl)emakn  feinem  2>Dlf  burd)  93iofen  fein 
©efcfe  offcnbarnt  lief,,  fo  ftrieb  e$  @ctt 
auf  jivei  freinerne  ^afeln,  unb  (^a6  fie  9JJos 
fen,  ireld^r  fte  in  bie  I'abe  be»  5Bunbc5 
legen  mufete.  5  9}Jof.  10,  1 — 5,  S^(br. 
9,  4.  €ie  mu|ten  eine  ?ft»fd)rift  b.ifcn 
nef)inenf  unb  an  ilire  5l)i'irpfo|lcn  fil^reiben. 
5  9Jiof.  6,  6—9.  ftcl)ct:  eie  foUtcn  bie 
2Ccvte  bes  @efe|c5  ju  >f;erjen  nebmen,  fie 
fcllten  ju  iljrcn  ifinfccrn  baron  reben,  fie 
follten  fie  binben  jutn  3>!id)fn  auf  il)re 
.^anb,  unb  fie  I'l&er  il;re6  Jjaufes  '•^Jfofren 
fd)reiben. 

^1m\  I)at  ba?  dufeere  StOijefdirieOene  nid)t 
«nbcr?v  nod)  iMeliveniger  reiber  baffelbe  fei;n 
mujjenf  bas  ®ott  fel&fren  auf  bie  freincrne 
5afelu  iiefd}ricbcn  batte  unb  in  bcm  %[Uvi 
Ijeiligfrcn  in  ber  '^unbes;2abe  rerborc|en 
lag  ;  alfOf  ba§  baj  du§ere  unb  innerc  @cs 
fefe  eincrlei  einn  l)iUtc.  ©a?  nun  bie  I'as 
be  be§  'iBunbcS  in  bem  ^tUcrl^eiligilen  bars 
innen  bie  Xafeln  be5  ©cfe^es  lagen,  war, 
ba§  ijt  nun  im  neuen  58unb  cine?  jeben 
©laubigen  fcin  ^erj,  iw  roeldjem  aud) 
ganj  unfel)Ibar  bie  $afeln  be§  @efe|e§  feis 
ne^  ©otre^  liegen  njerben,  unb  in  iljren 
^erjen  nid)t  burd)  9JJenfd)en  .f;'dnbe  fon* 
bern  burd)  ben  l)ciligen  @eifr  gefd;rieben 
fei;n. 

Unb  biefes  ©efe^  n?eUte§  inwenbig 
>urd)  ben  @eifi  @otte^  gefd)rieben  ba^ 
ijl  in  allem  ganj  eins  niit  bem,  bag  im 
Bcuen  5efiament  du|erlid)  aufgefd)rieben 
1lel)et,  mekbeo  alles  aus  bem  Sn^^nbigen 
^eraupgefioijen,  unb  ein  ausgebrucftes 
Sbenbilb  ron  bem  innjenbigen  lebenbigen 
3i3ort  ©ottee  ®o  aber  ber  9Jienfd) 
nur  au6  ^od)mutI)  fpridit:  1>a6  @efe& 
feine§  @otte§  redre  in  feinem  iperjen,  unb 


Father.  I  an  glad  tbat  thou  hast 
started  this  question.  Now  attend 
well  to  the  pure  mind  of  God,  and  thou 
wilt  easily  see,  that  such  sayings  con- 
tain some  truth,  which  however  is 
very  much  mixed  with  lies.  For  when 
the  Lord  God  formerly  manifested  to 
his  people  his  Law  by  Moses,  he  wrote 
it  upon  two  tables  of  stone,  and  gave 
them  to  Moses,  who  was  to  put  them 
into  the  ark  of  the  covenant.  Deut. 
10  ;  1,  5.  Heb.  9  :  4.  They  were  to 
make  a  copy  of  the  laws  and  place  them 
upon  the  posts  of  their  houses.  Deut. 
6  :  6,  9.  It  is  said,  'that  the  words  of 
the  commandments  should  be  in  their 
hearts;  of  which  they  should  talk  to 
their  children,  bind  them  for  a  sign 
upon  their  hands,  and  write  them  upon 
the  posts  of  their  houses  and  gates." 

That  external  copy  now  was  to  be  noth- 
jing  else,  much  less  anything  to  the 
!  contrary,  but  a  faithful  transcript  of  that 
{ which  God  himself  had  written  on  the 
'  tables  of  stone,  and  which  were  laid 
I  up  in  the  Holy  of  holies,  hidden  withia 
I  the  ark  of  the  covenant,  so  that  the 
j external  and  internal  Laws  were  of  the 
[same  import.  Now  what  the  ark  of  the 
.covenant  was  in  the  Holy  of  holies,  in 
which  the  tables  of  the  Law  were  kept, 
that  is  now  in  the  new  covenant,  every 
I  believer's  heart,  in  which  also  most 
surely  will  be  found  the  tables  of  the 
Law  of  his  God,  with  the  law  written 
on  their  hearts,  not  by  the  hand  of 
man,  but  by  the  Holy  Ghost. 

And  this  law,  which  is  internally 
written  by  the  Spirit  of  God,  is  alto- 
gether one  and  the  same  with  that  ex- 
ternally written  in  the  New  Testament, 
I  which  has  proceeded  entirely  from  the 
internal,  and  is  an  express  image  of  that 
internal  living  word  of  God.  But 
where  a  person  proudly  says,  that  the 
I  law  of  his  God  is  in  his  heart,  while 
I  he  Btill  opposes    the  commandments, 


A  CONVERSATION  &c. 


85 


<r  ted)  tfifccr  ik  S8<f«I)t(,  9ved)te  unb| 
©efffee  xctW  Uv  €o^n  @ottc^  unb  fcinc 
9{pofteIn  6cfot)lenf  unb  trooon  bic  @d)rift 
flufecrlicl)  jeuget— (Jreitft,  fo  gfnube  ganj 
<(cirig  bafe  foldjcr  9)J(nfd) Kod)  fldfd)lid}  t<}, 
unb  ba§  fcin  ©tfefe  ivopon  cr  fprid)t  bag 

in  feincm  ^cr,^fn  ftiinbc,  nod)  t?on  bem 
@eifl  M  Sm^umg  unb  bcr  Silgtn  ge* 
fd)rie6en  f(>). 

Jerncr  ifi  tai  tin  tlartS  ^enn5eid)en 
bcS  ©efelefi  ©otteSf  unb  beS  ©cfefec^  bc^ 
j?erful)rifd)cn  @eif?e^ ;  fccnn  a\U,  in  n)cld)« 
bns  @eff^  ®otte§  in  tie  ^crjcn  gefitjrie* 
btn  ifl,  bic  finb  tinS  in  bcm  einigen  @(au« 
6en,  in  bcr  einigtn  tnufef  in  bem  cinijjen 
®eiit,  na^i)  3«fu  Sl)riflo.  2C«ld)e«  alfo 
bcr  pcllfcmtncne  2Bille  be§  n?nt)r<n  @ef«|« 
g<6er^  ifff  brt§  bit  (gdnigen  alle  cin§  fcijn 
fcllcn,  fo  n)ie  bcr  25atci-  unb  bcr  goljn. 
Sol).  17,  21.  ?(bcr  bag  ©cfe^,  bag  ber 
!5rrtl)um?ijcijl  burd)  fein  falfd)cg  (Joanne 
lium  in  tie  Xpcrjcn  ft1)rcibetf  bag  ift  con 
foldjcr  ?trt,  ba^  eg  crji(id)  ganj  ungctrig 
in  ben  9ott(id)cn  Scugniffcn  ip,  i^f.  5, 10. 
(2)  Xrcnnct  eg  bic  9JJcnfd)CH  »on  ©otteg 
@cDotc«  unb  Orbnungcn  abr  unb  jcrtrcn* 
jict  fu  in  fo  ciclcrlci  @Iau6cng?5Scfcnnf> 
niffc,  unb  ^Dteinungcn. 

3d)  l)a6c  bicfcg  coa  eictcn  crfal)r«n,  bic 
ba  gcfprod)cn :  Sic  rcdrcn  frcie  Scute,  biirf* 
ten  fid)  bcr  Sd)rift  neueg  XcfJamcntg  olg 
bcm  S3ud)jta()en  nid)t  untcrtrerfcn,  bcnn 
bag  @cfe|  ffiottcg  fet)  in  iljrc  Xpcrjcn  ge* 
fd)ric()cn.  ^aben  flber  3cfcl)cn  unb  er* 
fannt,  ba|  it)rcr  nud)  nid)t  jreei  in  bcm 
^tnfang  d)nflliit)cn  Scbcng,  nad)  ber  8c^rift 
<ing  \t\)nt  fonbern  »icl  SJienfc^en  alg  in 
fold)cm  l)ol)en  €inn  flcl)cn,  fo  ride  @cfci|e 
^aben  fic  aud),  unb  iji  mir  oftcrg  gcwcfcn, 
«Ig  tb  bicfcg  cin  n)unbcrlid)cc  @eif}  |ci)n 
mfi|tCf  ber  fo  uielcrlci  (*5cfe|e  in  tie  .^cr* 
jcn  ber  g)?cnfd)cn  fl)rei6cn  tl)dtc. 

2)aru6«r  ^at  ©ott  ber  ^crr  aud)  fd)cn 
dti  bent  ^ropI)cten  3<rf mia  geflagct :  JDal 
bag  a3otf  Sfract  burd)  bic  falfd)c  <Propl)es 
ten  t)trfHl)rcrf  ba«  cinigc  @cf<|  ©cttcg; 


statutes  and  laws,  which  the  Son  of  God 
and  his  apostles  have  instituted,  and 
whereof  the  Scriptures  externally  testi- 
fy, then  we  may  safely  believe,  that 
such  a  person  is  yet  carnal,  and  that 
the  law,  which  he  says  is  in  his  heart, 
has  been  written  there  by  the  spirit  of 
error  and  falsehood. 

Again,  herein  is  a  clear  token  of  the 
law  of  God,  and  of  the  law  of  the  de- 
ceiving spirit.  For  all  in  whose  hearts 
the  law  of  God  is  written,  are  all  united 
in  the  one  faith,  in  the  one  baptism  and 
in  the  one  Spirit  according  to  Jesus 
Christ.  For  it  is  the  perfect  will  of 
the  true  Lawgiver,  that  his  own  should 
all  be  one,  even  as  the  Father  and  the 
Son  are  one.  John  17  :  21.  Uut  the 
law,  which  the  spirit  of  error,  by  his 
false  gospel  writes  in  the  hearts,  is  of 
such  a  kind,  that  it  is  in  the  first  place 
quite  uncertain  concerning  divine  tes- 
timonies, Psalm  5  :  10.  In  the  sec- 
ond place,  it  separates  men  from  the 
commandments  and  ordinances  of  God, 
and  divides  them  into  a  multitude  of 
different  confessions  and  opinions. 

I  have  observed  this  in  many,  who 
said,  they  were  a  free  people,  they 
needed  not  subject  themselves  to  the 
Scripture  of  the  New  Testament  in  the 
letter ;  for  the  law  of  God  was  written 
in  their  hearts.  But  likewise  have  I 
seen  and  known,  that  not  two  of  them 
were  agreed  concerning  the  beginning 
of  a  christian  life,  or  the  principles  of 
the  doctrine  of  Christ  according  to 
scripture,  but  that  as  many  were  the 
men  that  bad  such  a  haughty  disposition, 
so  many  were  the  laws,  which  thej 
had,  and  I  was  often  led  to  think,  what 
a  curious  spirit  that  must  be,  who 
would  write  such  different  laws  into  the 
hearts  of  men. 

Of  this  the  Lord  God  complained 
already  through  the  prophet  Jeremiah^ 
that  the  people  of  Israel  were  led 
astray  by  false  prophets,  forsook  the 


•86 


iEin  (Befpi-fld?  jc. 


uub  fccn  eini^jen  ?nrnr  be?  .f^crrn  tier(af[en, 'only  law  of  God,  and  the  only  altar  of 
unb  in  il)rer  falfdien  '^•rei!)citf  nMce5  ibncu  the  Lord,  and  iu  their  false  liberty  made 
gut  bi'infct,  fid)  nnbere  Setter  unb  *.^iltdrc  i  for  themselves  other  gods  and  altars, 
mntbten.  Serem.  11^  13.  Sben  fo  ()cl)«t|  according  to  their  own  notion.  Jerem, 
C6  aud)  benen  93{enfdien  6ei  biefer  BfitfiH  :  13.  The  same  is  the  case  with 
n)eld)C  fid)  9ro§er  rul)men/  unb  I  people  in  our  times,  who  boast  of  great 

bem  (\ottlid)cn  9Jatf)  unb  ©eboten  nad)  berj  liberty,  without  obeying  the  divine 
l;eilii]eu  0d)rift  nid}t  folgen.  ^Da  l)ci^t  e?  counsel  and  commandments  according 
nud)  ttoljl  redit:  '2.0  niand)er  Djfenfd), !  ta  holy  Scripture.  Truly,  it  may  be 
fo  mand)er  @ei|lf  unb  fo  niand)e?  ©efefe.i  said, 'As  many  men,  as  many  spirits, 

land  as  many  laws.'' 
?(6er  e?  bicibt  S5a6c(f  iBerwirruiui  unb  But  however  great  the  spiritual  pre- 
llneinigfeitf  Oei  alleni  grcf,en  c)eifrlid)en  i  tentions  are,  it  still  continues  to  be 
2)Ci\iebcn»  unb  bennod}  ivollen  foldie  55auj  j  Babylon,  confusion  and  discord.  Yet 
Ifute  ton  ibrem  Sinn  nitbt  nad^laffen,  oljm  \  such  builders  will  not  desist  from  their 
j^CiUttet  fie  fef&ilen  fct)cn,  ba§  ber  jperrj  intentions,  though  they  see  themselves, 
if)re  eprad)e  iKnrirret  l)at.  3,1  fie  fdjen,  j  that  the  Lord  has  confused  their  lan- 
n?ie  fcbon  fo  »)icle  <ielel)rte  unb  weife  Seute  I  gwagc.  Yea,  they  see  how  to  many 
auf  foldie  %rt,  nuffer  be?  Jjfrrn  Sefu  learned  and  wise  people  have  built  in 
feiner  Orbnun;!  gebauet,  unb  ju  ecban*  ^'^nner,  contrary  to  the  order  of 
ben,  ja  mand)e  ju  OJ.irren  \rorben  finb ;  the  Lord  Jesus,  and  have  been  brought 
bennod-)  fnnc(en  immcr  ivieber  imic  95au«  to  shame,  and  become  fools;  still  new 
leute  (in  fcld)en  venrirreten  ^au  fort^u;  builders  begin  again  and  again  to  pros- 
fc|en.    Unb  irirb  immer  fenvirreter  unb 


9rfulid){rf  unb  >venn  fie  nidit  balb  bdiion 
flbl.iffen  ircrben,  fe  ivebts  enblid)  9Jfenfd)« 
«n  I'on  ,^erriitteten  einnen,  bie  untiidjtig 
5um  @lauben  finb.  Unb  ivirb  bennod) 
enblid)  foId)e  5:l)or!)eit  Jeberniann  offenbar 
rcerben^  wk  nud)  jener.  2  Xim.  3. 

9?un  fiel)?/  ba  fiinnfr  bu  nicrfen  eon 
fceni  iinil)ren  unb  f,ilfd}en  @efe^,  rueUbe? 
(iflc  bfibe  in  beti  .frerjen  ber  ^Jfenfdien  ges 
fdiricbcn  iff;  bas  falfd)e  @efc^  nnrb  burd) 
ben  (^ii'ill  beS  3ri'tbum5  in  bie  i;ierjen  ber 
Ungl.uibi<?en  ^efd)neben.  !r>a§  irnljre  @es 
(e(}  bf9  I'eOen?  »riib  burd)  ben  beilii^en 
©cift  ber  -ir>nf)rl)«it  gcfdirieben  in  bie  Simi 
ber  bi'S  neuen  9?unbe?^  in  ben  uuilji-en 
®laiibic\fn,  unb  ifr  in  allein  ganj  ein?;  iras 
(£l)n ffus  nuf,ei-lid)  befoljUn  unb  tv.ie  bie 
?{porrel  gefdu'ieben  ^aben. 

<?.  o|)n.  3d)  babe  tiun  t^enugfam 
iienranben,  unb  ifr  mir  febr  nufelidi  unb 
«ot!!v>  bafeid)  in  r'elen  T^iiUKn  >rcbl  bin 
nntaria  tft  nicrben,  jvtil  ee  b<i  biefer  3<it 


ecute  this  building  of  confusion. 
Things  become  more  and  more  confused 
and  abominable,  and  if  they  shall  not 
soon  cease,  there  will  be  at  last  'men 
of  corrupt  minds,  reprobate  concerning 
the  faith.  Yet  at  last  their  folly  shall 
be  tuanifest  unto  all  men,  as  theirs 
also  was."  2  Tim.  3  :  8, 9. 

Now  here  you  may  see  and  know  of 
the  true  and  false  law,  how  both  may 
be  written  into  the  hearts  of  men  The 
false  law  will  be  written  by  the  spirit 
of  error  into  the  heart  of  the  unbeliev- 
ing; the  true  law  of  life  is  written  by 
the  holy  spirit  of  truth  into  the  children 
of  the  New  Covenant,  iu  the  true  be- 
lievers, and  is  altogether  one  and  con- 
sistent with  what  Christ  externally  coni- 
manded,  and  with  what  the  apostles 
have  written. 

Son.  I  have  now  sufficiently  under- 
stood what  ynu  have  said,  aud  find  it 
very  useful  and  necessary  to  be  well 
instiuc.^d  in   many  things,   ance  in 


A  CONVERSATION  &c. 


•87 


nio!)t  cjiite  9tu{ifn  crfortert;  baf'IBaljrc  unb 
5ii!fcl)e  ju  evfcnncn  unb  ju  unterfiteiben. 
9iun  mu^  id)  nud)  nodi  etronS  fciuicn ; 
3cb  l)abt  in  ber  2{poRet  ®efd}icl)t  gap, 
15,  29,  gelefen,  baf,  bie  2(poi}e(  j^u  3«ru« 
fiilem  benen  @(aubii;en  au§  ben  jjeiben 
tJcrC'Oten  l;.iben,  ba$  33lMt  unb  Srflicfte  ju 
effcn  ;  »b  biefcs  jcfet  aud)  nod)  niiifje  ^(\)aU 
ten  trerben  ? 

25om  Srfiicften  unb  )?om  93Iut. 

95  liter.  93ierfe  rooI;(,  weil  ba§  S5Iut 
ini  9(lfen  ?:cframcnt  jur  2Berfof)nun(5  watt 
barum  {)iU  ©ott,  fobalD  er  iRoa  unb  feinen 
€ol)nener(,niOete  S'l^'fd)  ^u  effcn,  ju  if>nen 
(jefn^t :  (5fff t  ba§  S'fi^t)  "ort) 
te6ct  in  feinein  53[ut,  1  9}Jof.  9,  4.  ^er* 
ner  b.it  ©ott  burd)  53Jcfen  fein/m  2?oIf 
bieffg  figen  (affcn :  fcdt  nud)  fcin 
^Blut  effni,  lUffccr  con  23ief;  nod)  uon  23 os 
Ofdn,  unb  mi&)t  eeele  SBIut  iffet,  bie  foil 
nu^^erottct  njerben  fon  il^rem  5JoIf.  3  SJfof. 
7,  26,  27. 


S)iefe§  (jnt  ©ott  nod)  flnrer  nus^ebritcf t, 
ba  er  fpriit)t :  S3eld)er  ?3fen)\1),  er  fei;  uoin 
^jaufe  Sff'islf  ober  ein  '5-renibIini(,  unter 
eud)  33(ut  iffet,  wiber  ben  will  id)  mein 
5(ntli^  fe|en,  unb  n^itt  il)n  mitten  nu5  bem 
25oIf  rotten,  benn  beg  Seibes  i'eOcn  i\i  im 
SSIut;  unb  Id)  \)i\bt  e§  eud)  juin  %ltar  ges 
geOen,  taf,  eure  '5eelen  bamit  Derfof)net 
rcerben,  benn  bag  'Slut  ill  bie  'Berfoljnuncj 
flic  euer  Seben,  baruni  I)abc  id)  eud)  tjefa* 
get,  Feine  eeele  unter  eud)  foil  Q3lut  cffen. 
3  5)JJof.  17,  10—12. 


2?ft  fiel)eft  bu,  niarum  ©ott  feinemS-otf 
im  alten  ^eflament  6ag  '-Slut  ,^u  cffen  mtt 
botenl)at;  ire' I  nun  ,^u  ber  ^Jlpotlel  Beit 
bicjcnigc,  foaus  ben  JJuben  unirrn  i^laubig 
gcirorben,  fdion  aus  bem  ©efefe  itelernet 
fatten  fein  QMut  ju  effen,  bie  ©laubigenj 


these  times  we  need  good  discerning 
eyesight,  to  know  and  distinguish  the 
true  and  false.  Now  I  must  ask  some- 
thing yet;  I  have  read  in  the  Acts  of 
the  apostles,  C.  15:  29,  that  the  apos- 
tles at  Jerusalem  have  forbidden  the 
believers  from  the  Gentiles  to  eat 
blood,  and  things  strangled.  Is  thia 
to  be  observed  still  ? 
OF  THINGS  STRANGLED  AND 
OF  BLOOD. 
Father.  Mark  well !  Since  blood 
in  the  Old  Testament  was  appointed 
for  atonement,  God,  as  soon  as  he  per- 
mitted Noah  aud  his  sons  to  eat  flesh, 
said  to  them,  'But  flesh  with  the  life 
thereof,  which  is  the  blood  thereof, 
shall  ye  not  eat."  Gen.  9  :  4.  Again, 
by  Closes,  God  commanded  his  people 
thus:  'Moreover  ye  shall  eat  no  man- 
ner of  blood,  whether  it  be  of  fowl,  or 
of  beast,  in  any  of  your  dwellings. 
Whatsoever  soul  it  be,  that  eateth  any 
manner  of  blood,  even  that  soul  shall 
be  cut  off  from  his  people."  Lev.  7  ; 
2G,  27. 

This  God  has  expressed  still  more 
clearly,  when  he  said,  'And  whatsoever 
man  there  be  of  the  house  of  Israel,  or 
of  the  strangers,  that  sojourn  among 
you,  that  eateth  any  manner  of  blood, 
I  will  even  set  my  face  against  that 
soul  that  eateth  blood,  and  will  cut  him 
off  from  among  Lis  people.  For  the 
life  of  the  flesh  is  in  the  blood,  and  I 
have  given  it  to  you  upon  the  altar  to 
make  an  atonement  for  your  souls:  for 
it  is  the  blood  that  maketh  an  atone- 
ment for  the  soul.  Therefore  I  said  un- 
to the  children  of  Israel,  No  soul  of 
you  shall  eat  blood."  Lev.  17  :  10 — 12. 

Here  thou  seest,  why  God  has  for- 
bidden his  people  iu  the  Old  Testaiaeat, 
to  eat  blood.  Since  then  in  the  time  of 
the  apostles,  those  who  had  come  to 
the  faith  fri)m  the  Jew-t,  had  already 
learned  from  the  Law,  not  to  eat  blood, 


68 


fCin  (Bffprid?  jc. 


rt6cr  rtu§  ttn  S^nttn  tamx  nii1)tg  .tiiitetif 
fo  Ijat  eg  bcin  l)eilicim  ©eift  gcfallcn, 
fcurd)  Mt  2(poflel  iljiuit  (clitf^  al6  cin 
notfjrocnbigf^  Stiicf  6efti)Ien,  jid)  com 
56(ute(fen  ju  ent^alten,  c6cn  alg  rcic  ccn 
fcer  ^purcrei.  %ct.  15,  29. 

Unt)  rocit  aud)  ben  Sljriften  bag  Slut 
tie§  gcljneS  ®ctte§  il)re  Serfcl)nung  if}, 
brtruin  effen  fie  billig  fein  93liit,  ireil  c& 
aud)  fotTCl)l  im  alter.  a(5  neuen  Xejiament 
rerOotcn  ijl-.  erf?en  Sl;rifreii  f)ii(ien  ju 
ten  ipeiben  alfo  flcfiiijet:  iSBir  pnb  nid)t 
fo  6eftialifd)  trie  bie  mnn  mr  ber 

3;l)iere  ^(eifd)  effen,  ba§  wir  aud)  il)r  ^(ut 
fffen  fodten,  unb  barnad)  begierig  feyn; 
ja  fie  \)aben  cinen  Q3ana  barauf  gelec(ct, 
wann  einer  Slut  gegeffen  tjnt.  JBie  in 
©ottfrieb  S(rnolbs  ?(bbi(bung  ber  erften 
eiirifren  ju  feljen  if}. 

@ol)n.  3d)  l)(i&e  a6cr  l;Liren  fiic^en  : 
SBeilen  bee  ipevr  ^ef"^  fprid)t,  if} 
nid)tg  aujjcr  bem  93ienfd)en  bae  il)n  f  onnte 
gemein  mad)en,  foe§  in  il)n  c(el)et.  9}tarc. 
7, 15.  Unb  ber  ^(poflel  fagt :  5(IIe§,  rcae 
feil  ifl  auf  bem  gdeifti^niarft,  bag  cfjet. 
1  (Sor.  10,  25. 

25  a te  r.  S)ie  ?y?enfd)en  fo  biefeg  fagen 
rerf}el)<n  nod)  nid)t  bie  Sinigfcit  be§  ®ei* 
freg,  fonbern  rcie  fie  in  ber  llneinigfeit  fles 
|)cn,  fo  meinen  fie  bie  Sd)rift  unb  ber 
@eif}  ©otteg  rcaren  aud)  fo  uneine,  ba| 
an  einem  Orte  voai  oerboten,  unb  am  ans 
bem  wieber  etiaubct  ware.  S)enn  n.>ann 
Sl)rirtu6  bie  cerbotene  STiinge  jemeinct  Ijdt* 
te,  fo  biirfte  man  fid)  getrof}  uollfaufen, 
wdi)ti  abereine  grole  Siinbe  if}. 

Unb  roenn  '^auluS  cl)ne  Unterfdiieb  aU 
leg  gemeinet  ju  faufen,  wat  auf  bem 
55teifd)marft  feil  rodre  jU  effen,  fo  fmb 
nod)  fonf}  eiele  iCinge  feil,  bie  man  gar 
nid)t  effen  fann,  unb  fo  rcenig  ^aulus 
<nbere  (Dinge  ali  naturlid)e  (gpeife  fo  man 
ffftn  fann,  gemeinet,  fo  roenig  l)at  er  au* 
lai  ©lue  faufen  unb  fjfen  gemeinet.  Cin* 
iral  bleibt  alfo  bag  SBlut  unb  (Jrftirfte 
t(ten  wit  bie  .^urerci  ton  bem  l)eili9en 


the  believers  from  the  Gentiles,  however, 
knowing  nothing  of  this,  it  pleased  the 
Holy  Ghost  to  command  by  the  apos- 
tles those  necessary  things,  namely,  to 
abstain  from  blood,  as  well  as  from 
fornication.    Acts  15  :  29. 

And  since,  to  the  Christians,  the  blood 
of  the  Son  of  God  is  their  atonement, 
they  should  certainly  eat  no  blood,  be- 
cause it  is  forbidden  both  in  the  Old 
and  New  Testament.  The  primitive 
Christians  said  to  the  Heathens  thus  : 
'We  are  not  as  brutal  as  the  beasts, 
when  we  eat  the  flesh  of  animals,  that 
we  should  also  eat  their  blood,  and 
long  after  it."  They  have  even  laid 
the  ban  upon  such,  as  should  eat  blood, 
as  may  be  seen  in  Godfrey  Arnold's 
Portraiture  of  the  Primitive  Christians. 

Son.  But  it  has  been  said,  because 
the  Lord  Jesus  declares,  'There  is 
nothing  from  without  a  man,  that  en- 
tering into  him,  can  defile  him."  Mark 
7  :  15.  And  the  apostle  says.  What- 
soever is  sold  in  the  shambles,  that 
eat."    1  Cor.  10  :  25. 

Father.  Men  who  say  this,  do 
not  understand  the  unity  of  the  Spirit, 
but  as  they  stand  in  disunion,  they 
think,  the  Scripture  and  the  Spirit  of 
God  were  as  discordant  as  they  are, 
just  as  if  that  which  was  forbidden  in 
one  place,  was  allowed  again  in  another 
place.  For  if  Christ  had  meant  the 
forbidden  things,  we  might  go  to  drink- 
ing to  excess,  which  however  is  a  great 
sin. 

Again,  if  Paul  had  meant  to  buy  all 
without  distinction,  whatsoever  is  sold 
in  the  shambles,  and  to  eat  it,  then 
remember,  that  there  are  many  things 
still  in  the  sbamblps,  which  cannot  be 
eaten,  and  as  little  as  Paul  would  mean 
other  things,  besides  what  was  natural 
food,  and  which  can  be  eaten,  so  little 
i  he  meant  to  buy  and  eat  blood.  Thus 
lit  is  a  settled  point,  that  the   eating  of 


A  CONVERSATION  &c. 


89 


turct)  fck  ?Cpojict  alUn  m\)vtn  Sl;ri# 
fitn  »cr6otcn. 

55on  b«m  ei)eflant». 

@o  ^  n.  Sage  mir  tcci)  aucl>  it>n§  eg 
fiir  tine  ^etranbnig  [)abc  mit  beni  (Sljcs 
\ianb  im  ncuen  iBunb,  c6  tie  @(au6i^en 
aud)  |)ciratl)en  burfeitf  cbcr  roie  bcr£!)es 
flanb  foil  gefjalttn  roerben. 

25  a  t  e  r.  (Ss  I)at  @ott  ber  ^err  ben 
Sljeftrtnb  im  '^arabieS  felDer  einjefcfet,  trie 
eg  nuct)  ber  Xperr  5«fug  ben  ^Ijnrifdern 
gcfprcdjen :  S^abt  il)r  nic^t  gclefen^  bii§ 
ber  im  Sfnfang  ben  9J{enfd)en  erfd)nfffnf 
l)at  gemacl)t,  ba§  ein  DJlann  wnb  'IBeiO 
fcpn  folUef  unb  ba|  ft^  jro^'f  fonbern 
ein  fei;eH.   giel^e  foldjer  Sljetlanb 

jroeier  '■perfonenf  bie  in  ber  ^-untt  ©otteg 
unb  im  ®Iauben  an  @ott  ein^  fei;n/  if}  t»on 
©ottfelOer  einciefe|cr,  unb  gefegnet.  2Bie 
mnn  an  ^bta\)am,  Z\aai,  3aco6,  unb  ben 
.^eiligen  im  alten  iepament  mi}i  merfen 
unb  fe^en  fann. 

?!Bie  aber  ber  Sljeflanb  in  ber  Sinigfeit 
gefiil^ret  rcerben  foil,  bason  ift  fd;on  im  @es 
fe|  etrcag  aufgebriicfet.  SrGIid)  if}  bem 
■Bolf  Sfwel  t)on  @ott  ferboten  gewefen, 
auffer  bem  gaamen  2(brat)am6  nicf)t  ju 
l)ciratf)en.  sgDfof.  7,  3.  Unb  al§  @ott 
ber  .^err  bne  SSolf  3frael  fein  @efe|  rcoUt 
tt  \)ktn  laffen,  lie^  er  burd)  ?Diofen  bem 
5So[f  fagen :  fei;b  Dereit  auf  ben  brit* 
ten  tag,  unb  feiner  nalje  fid)  jum  fffieibe. 
2  iDtof,  i9,  15.  5^-erner  hat  @ott  im  ®e* 
fe|  gebotcn,  irenn  ein  IBeib  ein  Wociblein 
gcbief)retr  fo  fod  fte  06  tai^e  bal)cim  im 
Sfilutil^rer  Dveinigung  6(eiben,  3  9JJcf.  12, 
5.  Unb  in  ber  3«it  mu^ten  fie  fid)  gnnjs 
lid)  ent^altei.  Unb  wenn  ein  iJBeib  iljre 
Mbentlid)c  5franfl)eit  l;atte,  fo  vrar  bit 
(Entl)altun9  f(l)arf  gtboten.  3  SWof.  20, 18. 

S(u«  Qtlen  biefen  «tfel)len  ®otte«  fann 
man  m\)\  merfen,  ba^  ber  Sl)ej?anb  rein 
uitb  in  ber  Snt^ttUung  fltful^ret  roerben 


biood,  and  things  etrangled,  as  well  as 
fornication,  are  forbidden  to  all  true 
Christians  by  the  Holy  Ghost,  through 
the  apostles. 

OF  MATRIMONY. 

Son.  Do  tell  me  also,  how  the  case 
stands  with  regard  to  matrimony  under 
the  new  covenant,  whether  believers 
are  permitted  to  marry,  or  how  is  that 
matter  to  be  regarded  ? 

Father.  The  Lord  God  himself 
instituted  matrimony  in  Paradise,  as 
the  Lord  Jesus  said  to  the  Pharisees, 
'Have  ye  not  read,  that  he  who  made 
them  in  the  beginning,  made  thepi 
male  and  female,  and  that  they  should 
be  no  more  twain,  but  one  flesh."  Be- 
hold such  union  of  two  persons,  who 
are  one  in  the  fear  of  God  and  the  faithjin 
God,  is  ordained  and  blessed  by  God 
himself,  as  may  be  seen  in  the  case  of 
Abraham,  Isaac,  Jacob,  and  the  saints 
of  the  Old  Testament. 

But  how  the  marriage-relation  should 
be  conducted  in  unison,  has  been  ex- 
pressed in  part  already  in  the  Law. 
First  the  people  of  Israel  were  forbidden 
to  marry  any  other  except  of  the  seed 
of  Abraham.  Deut.  7  :  3.  And  when 
God  was  about  to  give  them  his  Law, 
he  told  them  by  Moses,  'Be  ready 
against  the  third  day;  come  not  at 
(near)  your  wives !"  Exod.  19  :  15. 
Again,  God  commanded  ia  the  Law, 
'If  she  (a  woman)  bear  a  maid-cbild, 
then  she  shall  be  unclean  two  weeks, 
as  in  her  separation,  and  she  shall  con- 
tinue in  the  blood  of  her  purifYin<j 
three-score  and  six  days."  Lev.  12  :  5. 
And  during  this  time  they  had  to  ab- 
stain entirely.  And  if  a  woman  had 
her  ordinary  sickness,  abstinence  was 
strictly  commanded.    Lev.  20  :  18. 

From  all  these  commandments  of 
God,  it  is  clear,  that  marriage  should 
be  conducted  in  purity  and  abstinence, 


90 


(Sin  (Bcfprcd?  jc. 


fottf  unb  nid)t  in  tec  Suflfeuite  trie  bie 
Jpeiben,  bie  con  @ott  nicbt§  triffen/  alfo 
farm  man  \vo\)l  fcfjen,  fcaf,  @ott  ben  (Slje; 
fianb  feines  a3olfg  in  bcr  Sieiniguni]  unb 
entl)altunij  c;cful)rct  IjaDen  rooflte.  5T?un 
im  neucn  Scfianicnt  fell  unb  muf,  ber  51)es 
franb  nid)t  unl^eKiger  fonbern  6iltii)  l^cili? 
ger  gefiifjret  reerben. 

Unb  tjon  ben  lebigen  '^erfoncn  fagt  ber 
§{pojie(  '^Paiilus ;  S"§  ware  il)nen  gut; 
nienn  fie  tlicDen  trie  er»  nem(icl)  roie  ^^aus 
(uf>.  ©enn  fo  ber  lebige  (Stanb  wirb  in  ber 
9ieini(ifeit  be?  ffieijle?  unb  bef'  ^-leiftbeS  in 
»ral)rem  ®Iau6en  an  Jefum  c;eful)retr  unb 
"in  nial)rer  S^elnut^)  benjatjret/  fo  \]i  es  Deffer 
unD  l)ol)er,  aud)  bem  55ilbc  be^  ^crrn  3e* 
fu  alnilid)erf  fo  ju  blei&en.  ®enn  aOer 
cin  l'ebi(je5  Ijeiratljet^  fo  fiinbitjet  c§  nid)t/ 
UMnn  e§  nur  in  bem  Jnerrn  3cfu  (M'diie!)et, 
ba§  ifr,  in  a->al)rcm  @lau6en  an  !5efum 
Gl;iif}um/  ba§  fie  einiji  nad)  ber  Sel)re  3«= 
fu  unb  nad)  feinen  Q3effl)!{n  fei;n.  5>a§ 
beiifctf  Gin  ^-Icifdi  fei;n,  iileid)  irie  Sbri; 
|}u5  unb  feine  ©cnieinbe.    S"pl)ef.  5,  30. 

T^ann  nnber^  fann  Fein  9Jienfd)  ein 
^deifd)  fei;n  mit  Sljriffc,  cber  rcn  feinen 
©eOeinen,  als  n^ann  er  bas  ®ort,  weUhe?> 
3efu5  ivar,  unb  wao  er  j\c(el)ref,  im  ®lau; 
ben  annimnit,  unb  il>m  im  @el)orfam  fo(« 
get.  1^0  if}  er  ^-Icifdi  unb  5Kein  con  fei; 
nen  iBeineUf  bicfes  fann  ja  nidit  ron  ber 
©laubigen  i^rn^efentlidiem  '5-Ieifd)  cerflan* 
ben  iverbcn,  bann  ba? 'J-leifd)  Gl^rifli  ift  ja 
unoenveflidi,  2(Ifo  muf,  audi  ber  >ral)re 
Gbcf^anb  irelden  @ctt  cinijefcfeet  \}at,  in 
bicfer  Siniijfeit  Ocllebcnf  auf  baf,  fie  nid)t 
nur  nad)  bem  auf.crlid^en  g-Ieifd)  unb  fcr; 
aiefentlid)cn  5{)eil  ein  ^-leifd)  fei)n  follen, 
fonbern  iMeImel)r  nad)  bem  inwenbiiien 
$I;ei(,  in  bem  SCillen  il)re6  @ottee  muffen 
fie  ein  ^-leifd)  f<i)n,  unD  einerlei  ©lauben 
an  (5l;ri|lo  Si'fu  l)aben. 

?(uf  feine  anbere  9(rt  iiT  ber  Gl)eflanb 
eincvfe&et  ober  i^efec-inet,  auffer  fo(d)em  u'ie 
jemelbet  nad)  ber  beiligen  @d;rift.  iffio 


and  not  in  concupiscence  like  the  heath- 
ens do,  who  know  nothing  of  God.  Thus 
we  can  easily  see,  that  God  would  have 
his  people  to  live  pure  and  chaste  in 
matrimony.  Now  under  the  New  Tes- 
tament, matrimony  should  not  be  less, 
but  rather  more  sacredly  observed. 

And  of  unmarried  persons,  says  the 
apostle  Paul,  'it  would  be  good  for 
them  if  they  abide  even  as  he,"  i.  e. 
as  taul  himself.  For  if  the  single 
state  be  conducted  in  purity  of  the 
spirit  and  of  the  flesh,  in  the  true  faith 
in  Jesus,  and  kept  in  true  humility, 
it  may  be  deemed  better  and  higher, 
and  more  in  accordance  with  the  pat- 
tern of  the  Lord  Jesus.  But  if  a  sin- 
gle person  marries,  he  commits  no  sin, 
provided  it  be  done  in  the  Lord  Jesus; 
that  is,  in  true  faith  in  Jesus  Christ, 
and  in  union  according  to  the  doctrine 
and  commandments  of  Christ.  This  is 
to  be  'One  flesh  even  as  Christ  and  his 
church  are  one  body.  Eph.  5  :  SO. 

For  no  man  can  be  one  flesh  with 
Christ,  or  of  his  bones,  in  any  other 
way  than  by  rSceiving  the  word,  which 
was  Jesus  himself  and  what  he  taught, 
in  faith,  and  following  him  in  obedience. 
The  words,  'He  is  flesh  of  his  flesh, 
and  bone  of  his  bones,  cannot  be  under- 
stood of  the  corruptible  flesh  of  the  be- 
liever, for  the  flesh  of  Christ  is  incor- 
ruptible. Thus  also  must  the  true  mar- 
riiige  consist  in  true  union,  that  they 
may  not  only  be  one  flesh  according 
to  the  outward  flesh  and  corruptible 
part,  but  much  more  according  to  the 
inward  part,  in  the  will  of  their 
God  must  they  be  one  flesh,  and  have 
one  faith  in  Christ  Jesus. 


In  no  other  manner  has  matrimony 
been  instituted  and  blessed,  than  has 
been  stated   according  to  holy  writ. 


A  CONVERSATION  &o. 


91 


^^•Idfdiesluttf  unb  9ieicl)tl)um^  tregen  l)cira*i 
tljen,  un6  nicl)t  auf  bie  (Jinigfeit  bee  @I.iu« 
bfS  in(5l)iirio  fefjciv  foldicr  SlKj!aub  (iciict 
uiiUr  bcm  '^•luA),  unb  mu§  billii)  »on  ben: 
it>al)rcn  ©InuOi^cn  renvorfen  nierben,  ifr 
duct)  nkht  i^ultii}  in  be§  i^errn  >^iiu5  oberj 
©emeinbe,  unb  ill  jebcrjeit  von  @ott  ge* 
frrnft  wcrben.  SBic  ju  fel)enf  ba  bie  I 
il'inber  dotted)  t?on  ©ott  abficlen  unb  I 
fleifcbliil)  irurben^  fid)  umfal^en  nad}  ben 
5od>tfrn  ber  iUJenfd)en  n'ie  fie  ftbiMi  inis 
renr  uub  i^u  2Bfi6ern  nal)menf  n>eldie  fie- 
ipollten,  b.i  nuif,te  eine  *£unbllutl;  fonuj 
men  unb  fie  alle  umbrin^en. 

S;ie  £d)rift  nennet  biejcni^e  ^linber 
®ette5  mUhe  vnm  @efd)led)t  »£etl;5  ixiaren, 
ber  ein  igol^n  2(bam§  unb  nad)  feinem 
9?ilbe  gfjcuiiet  war.  1  i)Jfof.  5,  3.  2)ic 
ifinbcr  ber  9Jienfd)en  nber  waren  t>on  bem 
@efd)led)te  A\iin6,  oieldien  ber  X;'ei-r  per? 
fludni'/  uni  feines  '^ruber;9JJorb5  iviflen. 
(T'iefe  beiberlei  ©cfditedite  fellten  fid)  nicbt 
permifdien,  aber  fie  u'cfUon  @ott  nidnfols 
^en,  baruni  niufeten  fie  al!e  beibe  rertili^et 
rccrfen.  2(u6  beiii  ®efd)Ied)te  €etl)  aber 
reurbe  ein  ^aanie  libriij  bel)a(rcn,  nenilid-) 
•JJoa  unb  feine  e-ol)ne.  3iber  ber  Xeufel 
bradne  foi^leid)  aud)  ben  .fpani  nl6  beg  *)?oa 
eol)n  unter  ben  %iuA)f  baf,  il)n  fein  25a* 
t«r  9coa  j)erftud)te.  1  9Jiof.  9,  25. 


Unb  nu§  bem  ®efcbled)t  .f;ani$  l)at  fid) 
QJctt  nieiiianb  enval)(et,  fonbern  au5  bem 
@efdiled'>t  eem?,  9?oa'e'  eol)n,  ton  bies 
fcni  iii  2(bral)am  ber  QSater  aller  ©laubi; 
<;en  geboren.  9?un  erfannte  2lbral)am 
fd)on  ben  €inn  @ette?,  ba  er  feinem  €ol)n 
!5faaf  wollte  cin  "iGeib  nel)men,  ba  fpraeb 
er  ju  feinem  dlteften  iJ'nedit:  (*r  follte  ja 
ftineni  eol)n  fein  UGeib  nel)menA  ton  ben 
ioditern  bes  Sanbes  i^anaan,  nie  pen  bem 
@cfd'»led)t  Jpams.  v2onbern  er  follte  ju 
feine?  IKatere  .fpaus  jieljen  unb  il)m  bafelbfl 
ein  5i?eib  nel)nien.  tiben  biefen  *£inn 
l)atre  aud)  JfaatV  ber  befat)t  feinem  t£ot)n 
3acolv  als  er  il)a  fegnete,  unb  (prad)  ju 


Eut  where  there  are  people,  who  marry 
for  the  lust  of  the  eye,  the  lust  of  the 
flesh,  or  for  the  sake  of  riches,  and  do 
not  look  upon  the  unity  of  faith  in 
Christ,  such  matrimony  is  under  the 
curse,  and  is  justly  to  he  rejected  by 
true  believers,  it  is  also  not  legitimate 
in  the  house  or  church  of  the  Lord, 
and  always  has  been  punished  by  God, 
as  may  be  seen,  when  the  children  of 
God  turned  away  from  God,  and  became 
carnal,  and  saw  the  daughters  of  men, 
that  they  were  fair,  and  took  to  them 
wives  as  they  pleased,  then  a  flood  came 
and  destroyed  them  all. 

The  Scripture  represents  those  as 
children  of  God,  who  were  the  descend- 
ants of  Seth,  who  was  a  son  of  Adam, 
begotten  after  his  image  Gen.  5  :  3. 
But  the  children  of  men  were  descend- 
ants of  Cain,  whom  the  Lord  had  cursed 
for  the  murdering  of  his  brother. 
These  two  generations  were  not  to  be 
mixed ;  but  they  would  not  obey  God, 
and  so  they  all  perished.  From  the 
family  of  Seth,  a  seed  was  preserved, 
namely,  Noah  and  his  sons.  But  the 
devil  soon  brought  Ham,  one  of  the 
sons  of  Noah,  under  tbt;  curse,  for  even 
Lis  father  Noah  cursed  him.  Gen.  9  ; 
25. 


From  the  family  of  Ham,  God  chose 
no  one,  but  from  the  family  of  Shem, 
the  son  of  Noah.  From  him  descend- 
ed Abraham,  the  father  of  all  the  faith- 
ful. Now  Abraham  understof-d  the 
mind  of  God,  and  when  ho  wished  to 
get  a  wife  for  his  son  Isaac,  he  told  his 
eldest  servant, 'that  he  should  not  take 
a  wife  unto  his  son  of  the  daughters  of 
the  Canaanitee,  or  of  the  family  of  Ham, 

'  but  that  he  should  go    to  his  father's 

1  house,  aud  there  get  a   wife   for  him. 

j  Of  the  same  mind  was  isaae,  who  com'- 
manded  his  son  J  cob,  when  he  bles.?9d 

I  him,  and  said  unco  him,    'Thou  shaU 


92  ,  lEtn  <5cff 

il)in :  fcu  follt  nii1)t  ein  5Beil)  nel)iiicn  t>cn 
ten  tocl)tcrn  Canaan,  fonbcrn  jeudj  ju  bci« 
ner  5reunl)f(l}nft;  ju  beiner  23ater  (9JJut« 
ter)  >^au^f  unb  nimm  bir  cin  2Ccib  bas 
felbfl. 

2(bcr  SfrtUf  aurf)  3f>Tif^  Scljtif  rear  eiit 
jrilber  u.  uon  ®ott  »erl)af,ter  9Jienfd)f  bann 
cr  adjUtt  nid}t  auf  ben  Sinn  ©ottce  im 
.^cirrttl}cn,  fonbcrn  cr  frcicte  nnd)  Sufi-  unb 
@cfdlli(\feitf  unb  nal)m  j\t>ei  SBeibcr  un? 
ter  ben  >f;etl)iternf  auffer  feinem  @efd)(ed)tf 
unb  bicfe  innd)ten  bem  Sfaaf  unb  berOves 
becca  lauter  ^crjeleib.  3a  man  fif()et 
an  bem  reeifen  onige  Salomon,  al§  ii)n 
lit  iluft  unb  ©cfdiligfeit  gecjen  bie  frcmben 
tSBeiber  ubertrunbenr  unb  roiber  ba§  05efe| 
c^t\)t\xat\}ttr  mie  er  baburd?  bei  ©ott  in 
Ungnaben  gcfommen,  unb  fein  flanije^ 
9vcid)  jerriffcn  rcorben.  2?a!)ero  fiel)et 
man,  al5  borten  bie  3ubcn  fid)  befeljrten, 
unb  ben  5:empcl  ju  9?eljcmia  Seiten  wia 
ber  baueten,  rcie  fie  fid)  ron  alien  fiemben 
3Beibernf  bie  fie  genommen  i)atten,  unb  bes 
ren  einigc  aud)  fd)on  fd)wan9er  traren, 
ftbeiben  mugten,  trie  bu  fold)e5  im  lOten 
Sapitcl  im  33ud)  Sfra  lefen  fannf}. 

@o!)n.  2Benn  nbcr  2)Jenfd}en  ol^ne 
©lauben  tjeiratben,  unb  ba6  cine  5l)eil  be# 
fe!;ret  fid),  unb  uiirb  glaubig,  barf  e6  bcnn 
6ei  bem  Unglaubigen  bleiben  ? 

Sater.  llntcr  ben  erften  ($I)riflen 
mu§  biefe*  niol)l  jum  cftern  Ciefd)ef)en 
fetjn,  ba§  ba§  cine  glaubig  roorben  if?,  unb 
ta§  anbere  nid)t,  barum  let)ret  'l^auluf' : 
?Dann  e§  bem  Unglaubigen  gcfallen  tl)dte, 
bei  bem  ©laubigen  bleiben,  fo  follte  fut) 
brr  ©laubige  nid)t  fd)eiben,  iroUte  fiti)  aber 
ber  Unglaubigc  fd)eiben,  fo  mod)tt  cr  foU 
d)t^  tl)un,  unb  ba§  glaubige  ?:I)eil  marc 
gar  nid)t  gebunbctt  in  foldjcn  ^dUcn. 
1  6or.  7,  12-15.  Unb  ill  woljl  ju  mer; 
fen,  nja^  ^aulu^  in  ben  porl)cr9ef)enben 
SBcrfen  Dom  €l)eflanb  ber  @laubigen  fa* 
getr  ncmlid),  ber  ^err  fage  C5,  ba|  bas 
SBeib  fid)  nid)t  rom  9)?anne  fd)eiben  foil. 


)ra<^  jc. 

not  take  a  wife  of  the  daughters  of  Ca- 
naan, but  go  to  thy  mother's  father, 
aud  take  thee  a  wife  from  thence. 

But  Esau,  also  a  son  of  Isaac,  was  a 
wild  man,  and  hateful  to  God,  because 
he  did  not  regard  the  mind  of  God  in 
marrying,  but  followed  his  own  lust  and 
pleasure.  He  look  two  .  wives,  not  of 
his  kindred,  but  of  the  Hittites,  and 
this  caused  much  grief  to  Isaac  and 
Rebecca.  We  see  also  in  the  wise  king 
Solomon,  when  overcome  by  his  love  and 
lust  towards  strange  women,  and  mar- 
rying contrary  to  the  law,  how  he  there- 
by fell  under  the  displeasure  of  God, 
and  finally  his  kingdom  was  torn  apart. 
Further  we  see,  when  afterwards  the 
Jews  were  converted,  and  built  again  the 
temple  in  the  time  of  Nehemiah,  how 
they  had  to  separate  themselves  from 
all  strange  wives,  whom  they  had  taken, 
some  of  whom  were  even  with  child, 
as  we  may  read  in  the  book  of  Esra, 
ch.  10. 

Son.  But  if  people  marry  without 
faith,  and  one  part  should  be  converted 
and  come  to  the  faith,  may  be  who  is 
converted  still  remain  with  the  unbe- 
lieving partner? 

Father.  Among  the  first  Christ- 
ians this  must  have  happened  frequent- 
ly, that  one  of  the  parties  became  faith- 
ful, while  the  other  did  not.  Paul 
therefore  teaches,  'If  the  unbelieving 
party  be  pleased  to  dwell  with  the 
believing  one,  this  should  not  leave  the 
other.  But  if  the  unbelieving  depart, 
let  him  depart.  A  brother  or  sister  is 
not  under  bondage  in  such  cases."  1 
Cor.  7:12,  15.  And  it  is  well  to  take 
notice,  what  Paul  says  in  the  foregoing 
verses  concerning  the  marriage  of  be- 
lievers, namely,  that  the  Lord  com- 
mands, <Let  not  the  wife  depart  frou 


A  CONVERSATION  &c. 


93 


fo  fie  fid)  abtt  fAcibcf,  ia%  fte  oljne  Slje  I 
bleibe.  2^cn  nnfcern  a6er  fage  idv  nicl)t 
ber  ^err,  bn§  fcaS  ^ijlaubige  fid)  nid)t  t>cm 
Ungtnubiiicn  fc^eibcn  foil,  fo  e§  bcm  2c6«| 
tern  beim  Snlern  ju  tvol^nen  gefalir.  j 

■ipierburd)  !;at  man  eerflefjen :  T>a^  j 
bag  un^Iaubige  5l)eil  fcin  5Bolf  ober  35es  j 
fiie  fetjn  mu%,  gleid)  n)ie  c5  93tcnfd)en  g^ibt,  ^ 
tie  n?ie  ^unbe,  Von^en  unb  ijtiniini^c  3:l)ief : 
re  Ut)n^  janfen,  Idfternf  unb  bag  @ute 
init  ©enmltperberben  unb  i?ertil()cn  rrollenr  | 
nbcr  n?enn  ba^  Unglaubige  in  allerlci  j 
(gd)anb  unb  (Sl)e6red)erei  auc-6red)cn  t^dte, 
b.ife  bas  ©laubi^e  nur  fcin  N2d)anbbcc{el , 
fei;n  foUte,  ouf  fofi1)e  foUre  burd)nu5 ; 
cin  ©laubigeS  nidjt  ciebunben  fetjOf  bti 
cineni  foldjen  rcilben  SDienfdien  bleiben. 


25  0  n  b  e  m  S  I)  e  b  r  u  d}. 

®  0  n.  2Benn  nun  unter  Sl)c(euten  ci* 
ne§  fid)  burd)  ben  5eufel  jur  S!)ebred)erei 
i^erfiil^ren  lic^e,  eg  wcUre  aber  bennod)  bei 
feinem  Sl^ejattcn  bleiben,  burfte  foId)e6 
jucielaffen  »x»erben  ? 

2)  n  t  e  r.  25org  er|le  ijl  im  ®efe|  befol)* 
ten  bie  Sl)ebred)er  ju  totten,  b.um  e§  Ijat 
feiner  unter  be$  iperrn  25clf  fe>;n  follen ; 
rcann  aber  ein  SJ^ann  fein  2Beib  burc^  ei* 
nen  eiteibebricf  loggeloffcn  Imtte,  fo  irar 
pe  feine  Sl)ebred)erin  ob  fie  gleidi  cinen  ans 
bern  9JJann  genommen,  reann  aber  ber  an* 
bere  9JJann  geftorben;  fo  bat  fie  ber  Srfre 
nid)t  ivieber  nel)inen  burfen,  benn  fie  if} 
unrein  <t>orben,  unb  fold)e§  ill  bem  ^errn 
ein  ©reuel  iie«>efen.  5  DJJof,  24,  3.  4. 

O^un  fann  man  ja  leidjt  merfen,  rcenn 
bas  3Beib  fo  unrein  niorben  iff,  weil  es  ber 
9)Iann  nad)  bem  ertaubten  @efe^  pon  fid) 
gelaffen  l;at,  ifie  piel  mel^r  n)irb  ein  ®eib 
unrein  trenn  fie  g^^x  in  (Jt;ebred}erei  fdllet, 
unb  >vie  oiel  itteniger  barf  alsbann  ein 
©laubiger,  weldiee  \!eib  I;eilic}  fei;n  foil, 
fid)  reieber  t)ermifd)en  mit  einem  eljebre* 
c^erifd)en  JnurensSeib,  welc^eS  gerci^  ein 


her  husband  :  but  and  if  she  depart, 
let  her  remain  unmarried.  But  to  the 
rest  speak  I,  not  the  Lord,  that  a  believ- 
er should  not  depart  from  the  unbeliev- 
ing part,  if  the  latter  be  pleased  to 
dwell  with  the  former." 

By  this  we  are  to  understand,  that 
the  unbelieving  part  must  not  be  like 
a  wolf  or  other  brute,  for  there  are 
some  people,  who  are  as  dogs,  lions  or 
other  wild  beasts,  who  scold  and  chide 
continually,  and  try  to  oppose  and  des- 
troy violently  all  that  is  good.  But  if 
he,  the  unbelieving  part,  should  break 
out  into  shameful  and  adulterous  acts, 
so  that  the  believing  part  should  be 
only  to  serve  as  a  cloak  to  hide  the 
other's  shame,  then  and  in  that  case  a 
believer  should  not  be  bound  to  remain 
with  such  a  vicious  person. 

OF  ADULTERY. 

Son.  But  among  married  people, 
should  one  be  seduced  by  the  devil  to 
commit  adultery,  and  the  innocent  par- 
ty would  be  willing  to  remain  with  the 
guilty,  may  this  be  permitted  ? 

Father.  In  the  first  place,  it  is 
commanded  in  the  Law,  to  kill  the 
adulterers;  for  there  were  none  such  to 
remain  among  the  people  of  God.  But 
if  a  man  had  set  his  wife  at  liberty  by  a 
letter  of  divorcement,  she  was  no  adul- 
teress, though  she  married  another  man. 
Yet  if  that  second  husband  died,  the 
first  was  not  allowed  to  take  her  again 
to  be  his  wife,  for  she  had  become  un- 
clean, and  such  is  an  abomination  be- 
fore the  Lord.  Deut.  24  :  3,  4. 

Now  it  is  easily  to  be  conceived,  if 
the  woman  became  unclean,  because 
she  was  set  free  by  her  first  husband 
by  a  law  of  permission,  how  much  more 
will  she  become  unclean,  if  she  should 
fall  into  adultery  ;  and  much  less  then 
may  a  believer,  whose  body  should  be 
holy,  connect  himself  again  with  an 
adulterous  whorish  body,  which  certain- 


94 


grower  ©reuci  in  ttn  ?(ii{icn  @ottc^  if?, ! 
unb  in  t«§  Xpcrrn  ©emeinbc  burdjau^ ! 
nicbt  jUficInffen  UH'rben  fann,  bann  n^ur?  I 
fce  I)icrturd)  cine  gnnje  (SJenieine  rcrunrei? ' 
ni(ict.  W'are  benn  baf,  cin  fo(ii)t^ 
SDfib  obcr  93innn  n)al)rl}nfti9  S8u§e  tljdtc, ' 
lann  fonnte  eg  bti  bem  reinen  ?:l)eil 
n)ol)nen,  aber  fid)  irieber  miteinnnber  ju 
»ei-niifcl)en/  ba§  n^drc  unrein  nad)  bem  lauf 
tern  Sinn  @ctte?.  j 
<'(5r  fpiMdi  ju  il;nen  ;  9Dfefe?  I)(it  eudi ! 
frlaabct  ju  fdieiben  i^cn  euren  'HjeibernfS 
jjcn  eur<5  X^erjen  Jjdvtiiifeit  weiien ;  »on ' 
Sinbegiiin  ober  ijt  e?  nid)t  alfo  (^en^efcn. ' 
3d}  fiicje  aber  nuhx  2Ber  fid)  ron  feineni ' 
2Beibe  fdxibet  (e§  fei;  benn  urn  ber  .f)ure«  | 
rei  irillen)  unb  freieteine  anbere,  ber  bridn 
bic  G'l)e.  Unb  n^er  bic  5(bi(ef*iebene  freis ' 
ctf  ber  brid)t  nud)  bic  SI)c.  93Jattb.  19,! 
8.  9. 

2Q  e  (J  e  n  bem  33  a  n  n. 
©  0  I)  n.  2Pcnn  nber  unter  ben  @[au* 
Cigcn  ein  '^Ifdl  funbiijet,  es  fei;  93Jrtnncber! 
®eib,  fo  baf,  e?  oon  ber  ©enieinbe  in  ben  j 
Sann  fietl)an  irirb,  mu^  bnnn  aud)  bae  i 
nnberc  "tljcil  baffclbi^^e  niciben,  unb  fonber*  1 
id)  in  e!)elid)cn  Q3ei>vcl)nun9en  ? 

25  n  ter.  SJJerfe  !)ierin  wiebcr  auf  ben 
€inn  ©cttef'.  \)nt  @ctt  im  alten  Xtf 
ftament  c^ebcten,  >'>venn  bid>  bein  ^Btuber, 
cber  ecl)nf  ober  ?;od)ter,  ober  bag  SBeib 
in  beinen  2lrnien,  ober  bein  ^-reunb  ber 
bir  ifi-  ivie  bein  .^erj,  lieimlid)  iiberreben 
trolltf,  unb  fagen:  2a§  ung  anbern  @otJ 
tern  bienen  bie  bu  nidit  fenneft,  fo  beunlli* 
ge  nid^t,  unb  bein  ^(uge-  foil  il)n  nid)t  fd)os 
ne.i,  bu  follt  il)n  aud)  nidit  iierbergen,  unb 
tu  foflt  bid)  feiner  nidit  erbarmen,  fonbern 
beine  >f;^anb  foU  nni  cr)len  libcr  if)ni  fei)n, 
l»a§  man  il)n  tobte,  barnad)  bie  ^^anb 
be?  s-injen  5>oIB."    5  DJtof.  13,  6—9. 


Tim  fie^c  roie  I)ier  alle  5-reunbfd)afr 
nid)t6  biirfte  I)elfen  bcmjenigen,  fo  nad) 
bem  ®efe|    getobtet    njerben  mu|tc. 


]y  is  a  great  abomination  in  the  sight 
of  God,  and  can  by  no  means  be  per- 
mitted in  the  church  of  the  Lord  ;  for 
by  this  the  whole  church  would  be  de- 
filed. But  if  it  be,  that  such  a  man  or 
woman  would  truly  repent,  then  such 
might  indeed  continue  to  live  with  the 
innocent  party;  but  to  cohabit  together, 
would  be  unclean,  according  to  the  pure 
mind  of  God. 

'He  saith  unto  them,  Moses,  because 
of  the  hardness  of  your  hearts,  suffered 
you  to  put  away  your  wives  :  but  from 
the  beginning  it  was  not  so.  And  I 
say  unto  you,  whosoever  shall  put  away 
his  wife,  except  it  be  for  fornication, 
and  shall  marry  another,  commitfeth 
adultery:  and  whoso  marrieth  her 
which  is  put  away,  doth  commit  adul- 
tery." Matt.  19  :  8,9. 

OF  AVOIDANCE  (BAN.) 

Son.  But  if  among  believers  one 
party,  either  husband  or  wife,  sins  so  as 
to  be  put  in  avoidance  by  the  church, 
is  the  other  party  also  to  avoid  and  have 
no  communication  with  the  party  put 
in  avoidance  ? 

Father.  Take  notice  again  of  the 
mind  of  God.  He  had  commanded 
in  the  Old  Testament,  'If  thy  brother, 
the  son  of  thy  mother,  or  thy  son,  or 
thy  daughter,  or  the  wife  of  thy  bosom, 
or  thy  friend,  which  is  as  thine  own 
soul,  entice  thee  secretly,  saying,  let  us 
go  and  serve  other  gods,  which  thou 
hast  not  known,  thou,  nor  thy  fathers: — 
thou  shalt  not  consent  unto  him,  nor 
hearken  unto  him  :  neither  shall  thine 
eve  pity  him,  neither  shalt  thou  spare, 
neither  shalt  thou  conceal  him: — thy 
hand  shall  be  first  upon  him  to  put  him 
to  death,  and  afterward,  the  band  of  all 
the  people.  I)eut.  13  :  6,  8,  9. 

Now  see  here,  how  all  the  friends 
could  not  help  him,  who  was  to  be  put 
to  death  according  to  the  Law.  Tkis 


CONVERSATION  &c. 


95 


Dicfeg  \)ott  fd)cn  nad)  bcm  neuen  Sunb  ben 
95ann  in  ber  ©emeine  be§  X;>crrn  a6^cbiU 
bet.  iE'a  IjAt  bcr  ipcrr  3'f"5  <icfji(ct: 
^'2Gann  bein  33ruber  an  bir  fi'mbiget  (triers 
unter  ift  SJiann  unb  ilCcib^  j^inber  unb 
Sltern,  irenn  fie  mit  cinanber  in  beni  ^Bunb 
©ottes  fre()en,  serfriinben)  unb  er  n?ill  bid) 
unb  bie  ©emeinbe  nid)t  l)oren,  fo  finite  il)n 
einen  ^cibcnunb  SoUner."  Wlatt.  18, 
17.  (Unb  nod)  fonbcrlicbcr  rebet  ber  2(pos 
f?et  I'on  foldicn;  ^'mit  ireld)cn  irir  n  i  d)  te 
foflcn  ju  fibaffen  l)abcn,  and)  nid;t  eininal 
mit  ilinen  ju  effen."  1  (£or.  5,  9—11.) 


!r>icf'  i|l  nan  eine  93ieibiin{;  foiroI)(  in 
geiitlidKi-  al?  f[ei|\tIidH'r@enieinfd)'ift,  unb 
niuffcn  6illii|  biejenitje  nin  erflen  in  bie 
gjJeibun;!  tl)un,  bie  am  nad)f}en  bd  iljm 
fei;n;  roie  fd)cn  oOen  gemelbetf  \ro(Ien  fie 
nidit  beflecfet  werben,  unb  bicfes  if?  nod^ 
frnftii)  ab^cbilbet,,  5  9Jicf.  17,7.  IBenn 
ciner  fid)  rerfunbiget  l)attc,  baf,  ev  flerOen 
niu|te,  unb  ijefJeiniijet  irurbe,  fo  muf,te 


already  prefigured  the  avoidance  in  the 
church  of  the  Lord  according  to  the 
New  Testament.  Here  the  Lord  Jesus 
said,  'If  thy  brother  shall  trespass 
against  thee,  (by  which  husband  and 
wife,  children  and  parents,  if  they  are 
includfd  in  the  covenant  of  God,  are 
understood,)  and  if  he  shall  neglect  to 
hear  thee  and  the  church,  let  him  be 
unto  thee  as  an  heathen  man  and  a 
publican."  Matt.  18  :  17.  (And  more^ 
especially  the  apostle  speaks  of  such, 
'with  whom  we  are  not  to  keep  compa- 
ny, and  not  even  to  eat  with  them." 
1  Cor  5:  9—11.) 

This  is  indeed  an  avoidance  not  only 
of  spiritual,  but  also  of  carnal  connec- 
tion, and  it  is  no  more  than  proper, 
that  those  should  be  first  in  avoiding 
such,  who  are  nearest  connected  with 
him,  as  above  stated,  if  they  do  not  wish 
to  be  defiled.  This  is  yet  strongly 
prefigured  in  Deut.  17  :  7,  namely,  if 
one  had  transgressed,  so  that  he  must 
witness- 


tie  ^:anb  bev  Seugen  am  eriTen  liber  bem  j  suffer  death,  'the  hands  of  the 
25erbre*er  fei;n,  barnad)  bie  J^anb  bee  ^an*  j  es  shall  be  first  upon  the  transgressor, 
jcn  ffiotfji.    Unb  a!?  Sfrnel  fidi  am  g^ulto  \'^^^  '^len  the  hands  of  all  the  people  " 
ncn  ^alb  t^erfiinbiget  l)atte,  fo  niu^ten  bie 


Seinten  nad)  bes  .f;errn  IPcrt^  am  erften 
<rniur;,cn  im  Sacjer;  von  eincm  11)er  ,^um 
nnbern  feinen  ^Sruber,  'Ji'fU'ib  unb  yiatbt 
jien,  alsbann  wurbe  burdi  9Jiofen  ber 
gen  iiber  fie  9ebrad)t.  2  9JJof.  32,  27-29. 

?(Ifo  i]i  e5  am  aUernctI)nienbigffen  im 


And  when  Israel  had  sinned  with  the 
Golden  Calf,  the  Levites  had  according 
to  the  word  cf  the  Lord  first  to  slay 
from  gate  to  gate  throughout  the  camp 
every  man  his  brother,  companion  and 
neighbor,  and  then  the  blessing  wp.s 
restored  upon  them  by  Moses.  Exod. 
32  :  27—29. 

Thus  in  Christendom  it  is  most  ne- 


(J!)ritlentl)um,  baS  allerbefie  ju  PerlcUii*  [cessary  to  renounce  all,  even  the  very 
ncn  um  bes  ^;errn  widen.  ^a\)in  geljetl  best,  for  the  Lord's  sake.  The  doctrine 
<iud)  infonberf)eit  bie  2el)re  3efu  in  ber  Lf  Jesus  has  the  same  tendency  of 
SSerleugnunij.  2(ber  manche  Uner(eu*tete  j  self-denial.  It  is,  however,  an  easy 
tonnenn:ol)l  cinen  SSann  ful}ren  belfen  ge^i  matter  for  many  that  are  unenlightened 
gen  jemanben,  ba  e?  i|)nen  feine  2?erleu3*  |  to  assist  in  putting  in  avoidance  one, 
myig  fofret,  aber  irenn  c§  an  fie  felb|Ten  Lhere  it  costs  them  no  self-denial.  But 
fcmnit,  baf,  fie  fill)  cber  iljre  liebjle  ^-reun*  when  it  comes  to  themselves,  that  they 


be,  ?Jiann,  ®eib  unb  .ft'inber  uerleutvien 
fotlen,  ba  ijl  feibcr  niand)ma(  bie  naturlij 
d)e  Siebe  uiet  jldrfer  al^  bie  gottliite  S!iebe, 


are  to  deny  themselves,  or  their  dearest 
friends,  husband,  wife  or  children,  then 
alasl  is  their  natural  love  often  much 


96 


unb  fcmnien  fold^e  <2«elen  in§  QSerbcrben. 
a)arum  6Ici6et  e§  fefi  rcaS  bcr  ^crr  3ffu§ 
facjet:  ''2Ber  euvai  liebcr  l;at  nl§  midj, 
let  ifi  mein  nirf^t  tvertl;." 

5Sam  duf,ern  ©ottegbtcnff. 

@  0 1)  n.  Tiu  \)ciii  mir  nun  pen  man* 
d)ertei  Itingcn  gcfagef;  id)  Ijore  obcr  eon 
eiclen,  ba§  fcldje  ©inge  gar  nidjt  nctl)itcn« 
dig  marcn  in  ad)t  ju  ncl}mcn>  rccilen  t>ie 
©lauOiticn  ing  ^immlifdje  2Befcn  perfect 
trorcn/  fo  gingcn  fie  aud)  niit  tauter 
JpimmlifdKn  Dingcn  urn,  unb  t^atten 
Hid)t  mcl)r  notl^ig  ^id)  in  foldjcn  iDingen 
aufju!)altcn. 

23  a  t  c  r.  %\  id)  IjaBe  fcI6fl  genug  foldje 
9Jhnfd)en  gcfel^en  bie  foId)e§  fagen,  (e'^ren, 
unb  baron  fd)rei6ien,  nber  ftc  irren  gar  fdjr, 
unb  fel)let  iljncn  nur  an  cincm  bemutljigen 
Jperjen,  nicld)e9  fid)  gar  gern<  bem  gottii* 
d)cn  9iat!)  unb  Orbnungen  unterwirftf  unb 
Urnet  in  ben  geringen  Dingen  trcu  fetjn, 
nisbenn  n)irb  e5  aud)  gcfe|t  uber  l)cl)e  unb 
grofjc.  (5?  if}  eine  3eit  ber  Srniebrigung 
unb  cine  Beit  ber  Srljobung ;  eg  ill  ber 
^pcrr  3efug  vom\i  ganj  flein  unb  niebrig 
crfd)ifnen  in  biefer  ^^elt/ in  einer  bemut^is 
gen  unb  roilligen  Unterwerfung  gegen  ben 
2CtlIcn  feine?  *Bater§.  Sum  anbcrnmal 
aber  wirb  cr  in  grower  ^raft  unb  X;errlid)s 
feit  M  ein  er!)ol)eter  (5l)rif}u§  erfd)einen. 

%ilt  igeelen  nun,  bie  gcrne  bei  feiner 
(£rl)el)ung  bei  if)m  fci;n  ircUen,  bie  miiffen 
if)n  aud)  erft  al§  einen  erniebrigten  <^i)Ui 
iium  annel)men,  il)n  befennen  vox  ben 
5Ufenfd)en  in  alien  feinen  (^eboten,  unb  fid) 
biefeg  nid)t  fd}imen,  baniit  fie  aud)  flein 
rverbcn  in  ben  fleinen  ©eboten,  fo  iverben 
fie  aud)  enblid)  ju  feiner  3«it  erbol)et  rcer* 
ben,  fonften  reirb  e^  unmcglid)  fci)n.  T>ar» 
um  if}  jeber3eit  beg  ^errn  ®emeine  in  bies 
fer  2Gelt  flein  unb  J)erad)tet  gereefen,  fie 
tjat  immer  miiffen  unterliegen,  al6  ein  Uuit 
fel)rfel. 


stronger  than  their  love  to  God,  and 
such  souls  may  thereby  be  brought  to 
ruin.  Hence  what  the  Lord  Jesus  says, 
stands  fast,  namely,  this,  'Whosoever 
loveth  any  thing  more  than  me,  is  not 
worthy  of  me." 

OF  OUTWARD  WORSHIP. 
Son.  Thou  hast  told  me  now  of  many 
things;  but  I  hear  of  many  (who  say) 
that  such  things  are  not  at  all  necessary 
to  be  attended  to,  because  believers  are 
made  to  sit  together  in  heavenly  places, 
and  are  to  converse  about  heavenly 
things  alone,  and  have  no  more  need 
to  be  perplexed  in  such  things. 

Father.  Indeed,  I  have  seen  my- 
self enough  of  such  men,  who  talk, 
teach,  and  write  in  this  way.  But  they 
err  greatly,  and  they  are  wanting  of 
that  humble  mind,  which  is  very  wil- 
ling to  submit  to  the  divine  counsel  and 
ordinances,  and  to  learn  to  be  faithful 
in  small  things,  so  that  they  may  after- 
wards also  be  made  stewards  of  high 
and  great  things.  There  is  a  time  for 
humiliation,  and  a  time  for  exaltation, 
j  The  Lord  Jesus  first  appeared  in  this 
world  humbly  and  lowly,  in  a  voluntary 
submission  to  the  will  of  his  Father. 
At  another  time  he  will  appear  in  great 
power  and  glory,  as  an  exalted  Christ. 

All  those  souls  now,  who  desire  to 
be  with  Lim  in  his  exaltation,  must  also 
first  receive  him  as  an  humble  Christ, 
must  confess  him  before  men  in  all  bin 
commandments,  and  not  be  ashamed  to 
become  little  in  little  commandments, 
so  that  they,  also,  finally,  in  due 
time  may  be  exalted.  Otherwise  it 
will  be  impossible  for  them  to  become 
exalted.  Thus  the  church  of  the  Lord 
in  this  world  has  always  been  small  and 
despised.  Indeed  it  was  ever  consider- 
ed as  the  filth  of  the  earth  by  the  un- 
believing world. 


A  CONVERSATION  &c. 


97 


(Tarum  imn  fc(d}e  DJccnft^cn  mit  il;ren  [  Hence  such  men  err  very  mucliin  their 
®«biinfcn  gar  fcl^r/  tic  ba  i^crgeben;  tie  j  thoughts,  who  pretend  that  it  is  need- 
@[aubic\en  l)dttcn  niiljt  nctl}iii  mit  ckmenti* :  less  for  believers  to  be  baptized  with 
fcl)em  ©affer  gctauft  ju  jrcrten,  fie  l;dt*  elementary  water;  that  they  needed 
ten  Qiirf)  nid)t  nkljiQf  irbifdjen  SBein  fcer  not  to  drink  the  earthly  wine  of  commu- 
@emeinfd;aft,  jur  iBerfuufciiiunc;  tc5  XobeOjuion  to  shew  forth  the  death  of  Jesus, 
SefUf  ju  triufeii/  fenfcei'U  fie  trinfen  geijis  j  but  say  that  they  drink  spiritual  wine, 
Iid)en  ilBeiiif  unb  fei;en  (\etnuft  mit  {icifrlisj  and  that  they  were  baptized  with  spir- 
cl;em  gaffer,  unb  iva?  berijleidjcn  il;r  !}qs  |  itual  water,  and  make  other  like  high 
I}C6  SSorgeben  metjr  wita  bie  finre  pretensions  against  the  clear  testimony 
Seugiiifje  ter  I^eiligen  ^Sdjrift;  baruin  ill  i  of  the  Holy  Scriptures.    It  is  therefore 

fcl;r  gut,  bnjjmau  nur  einig  alleiii  [ie!;ct'very  good  to  look  wholly  and  alone  to 
nuf  bc&  X^-errn  3cfu  feine  oupgefprod^aie ,  fhe  express  words  of  the  Lord  Jesus, 


and  to  his  own  perfect  example,  and  to 
follow  that  only  in  obedience  with 
faith  and  simplicity,  and  bringing  every 
thought  into  subjection  to  the  Lord 
Jesus.  We  shall  not  be  likely  then  to 
be  led  astray  by  these  high  talking  peo- 
ple. 

Of  the  excuses  of  Unbelievers. 

Son.  But  I  have  also  heard  many, 
who  appeal  to  holy  men  such  as  Tau- 
LERUS, -Thomas  a  Kempis  and  others, 
who  have  written  such  fine  spiritual  books, 
and  mentioned  nothing  of  the  observ- 
ance of  the  outward  doctrine  of  J esus. 

Father.  Such  men,  who  appeal  to 
human  testimony,  give  us  to  under- 
stand that  they  are  in  want  of  the  di- 
vine testimony  of  Jesus.  Hence  St. 
John  says,  "If  we  receive  the  witness 
Seugnife  anneljmen,  fo  iji  @otte9  SeugnifJof  men,  the  witness  of  God  is  greater  : 
»iel  grofecrf  benn  @ctt  i)at  gc^euget  ton 'for  this  is  the  witness  of  God  which  he 
fcinem  <£ot)n,  unb  nicr  ba  glaubet  an  beu  i^^^s  testified  of  his  Son.  He  that  be- 
€c^n  ©cttee,  bcr  l)at  foldiej  Seugni^  in  'lieveth  on  the  Son  of  God  hath  the  wit- 
il;m.  2Ber  @ctt  nid)t  glau&et,  ber  madit  ness  in  himself :  he  that  believeth  not 
iljn  jum  Siigncr,  benn  er  gfautet  nid:>t '  ^o<i  ^^th  made  him  a  liar,  because  he 
tem  Seugnit,  bag  @ott  jeugct  ron  feinem  believeth  not  the  record  that  God  gave 


SBcrrCf  unb  nuf  fein  eigcnes  cdlfomnies 
nc5  Sjempel,  unb  folgct  bem  nur  im  &ti 
l;orfam  beg  ©lauOenJ  einfditig  nad),  unb 
nimnit  gefangen  alle  SBernunft  unter  ben 
@cl;crfam  bes  X;errn  Sffur  fo  wirb  man 
nid;t  von  benen  I;od)fpred}enben  SJJenfd^en 
irre  gefiil^ret. 

93  c  n     u  0  fi[  li  di  t  e  n  b  e  r  U  n  g  I  a  u* 
ti  i  g  e  n. 

Scljn.  3tt)  fjaOe  ai'er  aud)  tiele  fid^ 
l;oren  berufen  nuf  bie  beilige  9jfdnner, 
alo  3:auleri,  Xljomd  a  if  em  pig, 
unb  bergleid)en.  bie  fdione  geirrreid}e  ^Bii* 
d)er  gefd)rie6en,  unb  rcn  >f;altung  ber  dus 
ferlichen  2el;re  niii)t&  gemelbet. 

23a  ter.  €cld)e  DJienfAen,  bie  fid) 
nuf  9Jienfd)en  Sfwgn'lK  berufen,  tie  geben 
5u  t)erftcl;en,  ba^  fie  bae  gottliitc  S^ugnig 
»cn  3«fu  nid}t  l)aben;  barum  fpnd)t  ber 
Ijeilige  3cl>inne6  :  «Eo  »rir  ber  93fenfd}en 


€ol;n.  1  3of).  5,  9.  10.  eold}e5  Seug-- 
ni|  ijl  notbirenbig  jur  Celigfeit,  unb  l;as 
6cn  eg  alle  .^ciligcn  geliabt. 

9(6er  cin  foId)eg  Sfugnif?  t?cn  ten  9)Jen* 
fd}en,  fo  nod)  unter  bem  groOen  S5a6el 
finb  f}el;en  6lie6en,  ip:  (eitcr  gar  gcfdl;r* 


of  his  Son."  1  John  5  :  9,  10.  Such 
testimony  is  necessary  to  salvation,  and 
all  the  saints  have  had  it. 

But,  alas !  it  is  very   dangerous  to 
appeal  to   such  a   testimony  of  men, 
who  still  remain  under  the  obviously 
7 


9S 


i£in  <25efprccl?  k. 


lid)  (td)  barauf  jju  6crufen/  unb  jinb  cies 
nteiniglid)  nlle  tie  fid)  nuf  fold)C  berufen, 
tennod)  niit  fdOigen  9JJenfc!)en  nid)t  c'u?. 
^ann  mv  follte  u^ol)!  fbnnen  cins  fn;n 
mit  fcUi)cnf  bie  nod)  untcr  fcem  itlcfrtr, 
unb  untcr  bf§  '^>>i6|lc§  2et)re  gcjlaiibcn 
fcyUf  unb  fielleid)t  au§  S[)Jenfd)cnfurd)t 
nid)t  DcFannt/  was  f;e  itiocjcn  erfannf  I),ij 
ten.  9{6cr  fold^e  ©eriifung  nuf  l;cilige 
9Jienfd)en  ifr  eben  fo  Olinb,  alo  bic  g,an-jt 
SBctt,  ii)c(d)e  fid)  auf  (Sl)ri|lum  unb  feine 
%fo\i(l  Utufit,  unb  finb  bod;  (jar  nid)t 
mit  2el;re  unb  2cOen  ein'3. 

2)arum  finb  fold;e  nrme  Seelcn  n30l)( 
5U  bebauern/  bie  i!)Kn  ©laubcn  auf  eincn 
fc  blinbcn  ®runb  bauen  roollen,  >xn'ld)e6 
bod)  jur  3i;it  t'fr  ?(nfed)tunciininKr  wicber 


seductive  power  of  Babylon,  and  com- 
monly all  those   who  do  appeal  to  these 
very  men,  do   not   agree   with  them. 
For  who  indeed  would  or  could  agree  , 
with  such  asstill continued  to  be  in  mon- 
asteries, and  under  the  popish  doctrine,  j 
and  who   perhaps   for   fear  of  man,  ! 
would  not  confess  what  they  knew   to  ( 
be  the  truth.    But  such  an   appeal   to  i 
holy  men  is  just  as  inconsistent  as  the  , 
whole  world  professing  Christ  and   his  i 
apostles,  and  still   not   agreeing  with 
them  at  all  in  doctrine  and  practice. 

Such  poor  souls  therefore  are  to  be 
pitied,  who  wisii  to  ground  their  faith 
upon  such  a  blind  (slender)  foundation, 
i  which  in  times  of  tribulation   will  al- 


einfadt.    5)cr  eoljn  n6er  l)at  (V*  j  v^ays  fail.    But  the  Son  of  God  has 


lel)ret  j  ''vCer  biefe  meine  Oicbe  l)oret,  unb 
tt)Ut  fie,  ben  »erg[eid:e  id;  einem  fliigen 
gjiann."  9JJatt!).  7,  24.  J^erncr  fprid)t 
ber  .fpeilanb :  ''?S?al)rlid)  id)  fage  cud), 
rver  meiu  ®ort  l;eret,  unb  (\Uubtt  bcm 
bcr  mid)  fiefantt  l)af,  ber  I)at  ba§  cirige 
ScOcn,  unb  fcmmt  nitbt  in  ba»  (ijcrid)t." 
Sol).  5,  24.  ^-erner :  2Ber  an  mid)  glau* 
Oct,  wilt  ninnriernicl)r  frerben.  T'af'  finb 
genjiffe  SfUiltt'lK  ^'^^i^r       i*-^  fllauOet. — 


5(bcr,  0  rrie  clenb  ijl-  bieg,  fid)  auf  5JIen< 
ft^cn  .3fU9»i|T«  Oerufcn,  unb  auf  DJtcn* 
fc^cn  ju  fel)en,  tie  man  Dor  I;cili(j  unb 
flu:;  anfiel)ct;  ba^  man  bcnft  eber  fprid)t: 
ja  irenn  bicfe  e6  fo  Icl)rren  unb  glaubten 
nad)  bcr  Sd)rift,  fo  ivollte  man  C5  aud) 
gtauben.  St-agcgen  aber  fprid)t  ber  5(pos 
jlet  '•]>aulu6;  ©o  aud)  mr,  ober  cin  2ns 
rom  Jjimmcl  eud)  cin  anbcr  SiMugeli* 
um  prebigte,  anberjl,  bann  baf  tvir  eud) 
geprcbiijet  l)abcn,  bcr  fey  »crjT[ud)t.  @al. 
1,  8.  i£iel)e,  tas  ifi  ba^  cinigc  St^angeli* 
um,  tforauf  9JJofe§  unb  atle  '^Propl)eten 


taught,  that  "whosoever  beareth  these 
sayings  of  mine,  and  doeth  them,  I 
will  liken  him  unto  a  wise  man,  who 
built  his  house  upon  a  rock."  Matt. 
7  :  24.  Again,  says  the  Savior,  "Ver- 
ily, verily,  I  say  unto  you,  he  that 
heareth  my  word  and  believeth  on  him 
that  sent  me,  hath  everlasting  life,  and 
shall  not  come  into  condemnation." 
John  5  :  24.  Again,  ""Whosoever 
believeth  on  me  will  never  die." 
These  are  sure  testimonies  to  him  that 
believeth. 

But  oh  !  how  wretched  is  it  to  ap- 
peal to  men's  testimonies,  and  to  look 
to  men,  whom  we  deem  holy  and  wise, 
thinking  and  saying,  yes,  if  these  had 
taught  aud  believed  that  this  was  ac- 
cording to  Scripture,  then  we  would 
belifrve  it.  But  on  the  contrary,  the 
apostle  Paul  says,  'Though  we,  or  an 
angel  from  heaven,  preach  any  other 
gospel  unto  you,  then  that  which  we 
have  preached  unto  you,  let  him  be 
accursed."  Gal.  1  :  3.  Behold,  this 
then  is  the  only  gospel,  to  which  Moses 
.  and  the  prophets  have  pointed  in  order 

gcroiefcn,  baf,  man  eg  !;oren  folic,  | that  we  should  listen  to  it;  for  it  has 
rccld)e3  ron  ei)ri|lo  unb  fciiicn  Stpcilcln  been  revealed  to  us  by  Christ  and  his 
xwvj  gceffenbaret  iff.  1  apostles. 


A  CONVERSATION  &c. 


99 


tilt  bcr  @ni)cl  nod}  rid  wenig«r  ber  9Jicns 
j,i  auii)  ivcber  tUJad)t  iiot^  ®etralt 
ta-  gan3en  3i3e(t  rerdnbern  nod)  trdnfcnr 
unb  ircber  bajii  ober  bacon  tl)unr  oljne  ber 
grofjcn  Uncjnnb  @ottc?,  bann  ee  jTel^et  fcft 
wit  ber  Q3er^  @ctte^,  unb  ifl  ein  fo(d)cr 
Stein,  ivic  (!ll)ritlu»  rebet:  "SlBer  nuf 
biefen  2tein  fdllct,  bcr  tvirb  jerfd)c(Ien/ 
nuf  wedben  er  aber  fddet,  ben  rcirb  er  jer* 
nialinen."    SJiattf).  -4.1,  44. 

25on   iSeloIjnungber  @lau6is 
(i  e  n. 

®ol}n.  ^Geilcn  lu  niir  nun  Dielcf 
ron  ber  2cl)re  3«fu  Sl;rifli  (lefagt,  unb  bn^ 
man  notljwenbif;  unter  nllein  ifreu^  unb 
Sriibfal  b-.irinnen  uninbefn  foK  ;  xva^  fjat 
run  ein  93ienfd)  ju  iieivartcn,  rpnnn  cr 
fid)  »er(cu^net  unb  Sbriflo  nadjfolget*  unb 
babei  aucl;arret  unter  allem  5freu^  unb 
Seiben,  bis  an  ba5  Cnbt? 

2>ater.  finb  fold)e  ©liter  unb 
.^errlid)Feiten  burd)  Sl^rifrum  t^u  erlangenr 
bie  con  foId)er  9roj5cn  3Biirbe  fei;n,  baf,  e>3 
feine  menfd)Iid}e  3un^e  au5fpred)en  fann, 
unb  nid}t  fann  f)efd)rie()cn  irerben,  ira» 
@ott  bereitet  l)at  benen,  bie  31)n  lieben. 
£)ennod)  niill  id)  bir  fo  tjie(  fagcn,  roie  e6 
ber  @eijl  ®otte§  in  Jpeil.  @d)rift  auei^e* 
brucfet  I)at.  (S?  jeuget  ber  €oI)n  @ottc§ 
fetbfr :  5Ber  an  mid)  glaubet,  ber  wir!5  ein 
<n)ige'3  Seben  I)aben.  3o!).  3,  15.  2)o5 
i]i  fd)on  ein  grofjer  5Cu5fprud)  ber  etvigen 
,^crrlid)fcit. 

Unb  biefe§  iff  fein  fo(d}e§  Seben,  um'c  bie 
^onicie  unb  grofjC  93ionard)en  in  biefer 
?a?clt  I)aben,  uH'Id)e§  nur  einer  >^anb  breit 
ifr^  unb  \\i  roller  ©ebred)lid)l"eit,  ^ranf; 
l)eif,  %un\)t,  Unrul),  @efdt)rlid)feit  be^ 
Sobcg/  unb  ber^leid)en,  unb  enblid)  rrirb 

ganj  ju  nid)te.  €onbern  eg  iil  einfols 
ri)e§  5reubensSeben,  roeUtieis  feineni  Sob 
mel)r  untern^orfcn  i)T,  unb  ercig  blcibet,  es 
ijl  uncnblid)j    feine  ^:>anfl;fit,  feine 


I  Thia  gospel  cannot  be  altered  or  in- 
ijured  by  auy  holiness  of  angels,  much 
;  less  by  that  of  men,  or  even  by  the 
I  power  and  dominion  of  the  whole  world. 
To  add  any  thing  to  it,  or  take  away 
jfrom  it,  would  bring  upon  us  the  great 
I  displeasure  of  God.  For  it  stands  as 
ifirm  as  the  mountain  of  God,  and  Christ 
I  says,  when  referring  to  it  as  a  stone, 
"Whosoever  shall  fall  on  this  stone 
shall  be  broken;  but  on  whomsoever 
it  shall  fall,  it  will  grind  him  to  pow- 
der." Matt.  21  :  44. 
Of  thk  Reward  of  the  Believers. 

Son.  Since  thou  hast  told  me  a 
great  deal  of  the  doctrine  of  Jesus 
Christ,  and  that  it  was  necessary  for  us 
to  walk  according  to  it  under  all  crosses 
and  tribulations, — what  then  has  a  man 
to  expect,  if  he  denies  himself,  follows 
Christ,  and  perseveres  therein  under 
every  trial  and  affliction,  even  unto  the 
end  ? 

Father.  There  are  such  blessings 
and  glories  to  be  obtained  through 
Christ,  and  of  such  great  dignity,  that 
they  cannot  be  expressed  by  any  human 
tongue,  nor  can  it  be  described  what 
God  has  prepared  for  those  who  love 
him.  Yet  I  will  tell  thee  so  much  as  the 
Spirit  of  God  has  expressed  in  holy 
writ.  The  Son  of  God  himself  testifies, 
"Whceoever  belicveth  in  mo,  shall  have 
eternal  life."  John  3  :  15.  This  is  al- 
ready a  great  expression  of  eternal  glo- 
ry- 

And  this  is  not  such  a  life,  as  kings 
and  great  monarchs  have  in  this  world, 
which  is  scarcely  a  hand's  breadth,  and 
full  of  frailty,  illness,  fear,  disquietude, 
danger  of  death,  &c.  and  at  last  will 
come  entirely  to  an  end.  Bat  it  is  such 
a  life  of  joy  which  is  not  any  more  sub- 
ject to  death,  but  remains  forever  and 
ever.  There  no  sickness,  no  pain,  no 
fear,  no  want  nor  distress,  no  war  nor 


100 


€rf}mcv5cnf  teiiie  %x\xd}t,  fein  9}?angelj 
rod)  llncjentacl),  fein  ^"ampf  ncd)  Streit,  | 
fein  ilBeincn  nod)  ivla^en,  witb  nicbr  .ju 
finben  fei;nf  benn  gleid^wic  ba6  ^cOen 
csrigf  fo  wkh  and)  tie  ^'^fw^f  ^^^i  f^'^'-* 
jvie  @ott  turd}  fcen  -prcpljeten  faget: 
Qrti^t  5«ufce  ivirb  liber  il;tem  Xpnupte 
fct;iv  ^-vditt  mb  IConne  luirb  fie  cigrei* 
fcHf  ^d}iiierjen  unb  Seufjcii  n)irb 
nuiflen.    3ef.  35,  10. 

3a  t)ier  mirb  ciu  Inuterer  Strom  be?  le* 
tenbigen  2Baffer»  i*on  bem  (2tul)l  @otte§ 
unb  be'3  2anime»  au^fiie^eiu  unb  auf  bcis 
ten  igcitert  rcirb  Spol'j  be§  2e6en§  frefjen. 
SDa§  reirb  tie  aHerfeiKidjilen  5i'"d}te  tra* 
gen.  2Ipoc.  22,  1.  2.  3n  bicfem  Jreu* 
fcenleben  irirb  tie  @tabt  @ottc§  fid)  ojfcn* 
fcaren.  2(poc.  21.  2Beld)e  igtabt  uub 
©affen  roiib  i^oit  Inutcr  @o(b  unb  GbeU 
<iefiein  feijn  unb  bie  @(au(>igeix  werben  in 
i>en  ©iiffen  bcr  (gtabt  bas  freubenreid)e 
^;^alleluja  fingen.  Xob.  13,22.  t£ie  roerbcn 
.kronen  auf  ben  ^pduptern  tragen,  unb 
©iegeepalmen  in  il)ren  Jpdnfcen.  2(poc.  7. 
3a  fiiigen  uitb  flingcn,  unb  fiir  guteni 
9Jiutl)  jaudjjeiir  unb  ba?  2amm  mxt  fie 
Icitcii  tfU  belt  lebcnbigen  2Baf[er6runncn, 
unb  rcerben  5r»d}te  Dec  Un|lerOlid)feit  ge* 
nief,eu. 

3a  u6er  bicfeg  \ricb  ba§  bie-  J-reube  im« 
mer  oergrofjern,  rcenn  fic  fel)en  ben  >^errn 
3efum  in  feiner  grofjen  jperr(id)fcit  unb 
SDJajeftdtr  mit  feinen  uiel  taufcnbmal  tau; 
fer.beu  X;>eitigen  unb  Snge(n,  bie  uni  feinen 
3;I)ron  l)erum  jicljcn,  unb  mit  grof,er  Xpei* 
ligfeit  unb  J^wt'^n  Xpalkluja  fingen, 
baf,  Xpimmel  unb  Srbcii  baison  erfd)aflen 
luirb,  unb  baburd)  aud)  bie  freigcmad)ten 
Sreaturen  bewogen  werben,  bem  enuurg* 
ten  2amm  iob,  Sl)c  unb  '^rei^;  unb  @e« 
wait  mx  £">v)igFcit  ju  Saiigfeit/  ju  fagen. 
«Cpoc.  5,  13. 

Ue&er  biefe?  aiUi  vrirb  biefe§  bie  I}6d}rrc 
Suji  ffi;n,  ben  Xpcrrn  Scfum  in  feiner  oer* 
fidrten  9)icnfd)l;cit  anjufdjauen.   %a  fid 


j  dispute,  no  weeping  nor  complaint  will 
I  be  found  any  more,  for  just  as  the  life 
will  b:;  everlasting,  so  the  joy  will  also 
be  eternal.  As  God  says  by  the  proph- 
et, '-'Everlasting  joy  will  be  upon  their 
heads;  they  shall  obtain  joy  and  glad- 
ness, and  sorrow  and  sighing  shall  flee 
away."  Is.  85.  10. 


Yes,  there  will  proceed  "out  of  the 
throne  of  God  and  of  the  Lamb,  a  pure 
river  of  life,  aud  on  either  side  thereof 
will  be  the  tree  of  life,"  bearing  the  most 
delicious  fruit.  Rev.  22:  1,  2.  In 
this  life  of  joy,  the  city  of  God  will  be 
manifested.  Rev.  21 :  The  streets  of 
the  city  will  be  of  pure  gold  and  pre- 
cious stcues,  and  there  in  the  streets  of 
the  city  will  the  faithful  sing  their  glad- 
some Hallelujahs.  They  will  have 
crowns  on  their  heads,  and  palms  in 
their  hands.  Rev.  7.  They  will  sing 
and  make  melody,  j'ea,  even  shout  for 
joy,  aud  the  Lamb  will  lead  them  unto 
living  fountains  of  water,  and  feed  theia 
with  immortal  food. 


Yes,  it  will  make  their  joy  still  great- 
er, when  they  shall  behold  the  Lord  Je- 
sus in  his  great  glory  and  majesty,  with 
his  many  myriads  of  myriadg  of  angels 
and  saints,  surrounding  his  throne,  and 
singing  with  great  and  holy  fervor  and 
joy,  Hallelujah,  so  much  so  that  heav- 
en and  earth  shall  be  filled  with  the 
sound,  and  even  the  liberated  creatures 
shall  be  induced  to  cry  out,  "Blessing, 
and  honor,  and  gbry,  and  power,  be  un- 
to him  that  sitteth  upon  the  throne,  and 
unto  the  Lamb,  for  ever  and  ever." 
Rev.  5:  13. 

More  than  all,  will  this  be  their  high- 
est delight,  to  behold  the  Lord  Jesus 
'in   his  glorified  humanity.  Indeed 


A  CONVERSATION  &c. 


101 


nierbcn  fid?  perwunbcnv  ba^  fo  nicnii^e 
9J?cnfil}eu  biefen  nllein  gcwnlticicn  unb 
l)err[icl)cn  Sefum  o,ctie&et  unb  il^ni  9cfoIii«t 
IjnOcn.  3'^  bie  @(iniOii]cn  ircrben  fid)  vers 
ttunbern,  baf,  fic  in  biffer  QPclt  nidit  mU 
ligcr  fienn-fen  finb,  I'db  unb  SeOen  unb 
U§  m\i  fie  !)atten,  ,:(u  (affcn,  au§  2ic6e 
biefcm  .fpimmel^slfonig  unb  feiner  .^cil. 
I'cljre. 

3a  fic  rvfrben  crfenncn^  baf,  ber  .f;err 
3cfu^  nu^  Sie6e  ju  il^nen  biefe  .r;errlid)fei* 
ten  i^crlaffen  l;atte  unb  in  bae  S'T'iniff* 
t\)al  c^thmnun,  ja  gar  nu6  SicOe^  fiir  fie 
geilorben/  bamit  fie  biefe  (geligfeit  cilangen 
fonnten  :  biefeg  ttirb  bennod)  inel^r  5!oD/ 
<Prei§  unb  S)anf  erruecf en  in  alle  Srcijjfeis 
ten. 

2)a  roirb  fei;n  ba?  ^reuben;2e(ienf 
2)a  tjiel  taufenb  €ceten  fd)on, 
iSinb  niit  >fpimniel65@[anj  umgeOen/ 
etef)en  ba  fur  @ette6  51)ron, 
®ii  bie  Serapl^inen  prangen, 
Unb  baS  >^ol;e ,  2ieb  anfangen  : 
SpiiUi},  Xpeiliij,  .fpeilig  l)eif,t, 
@ctt  ber  25nter,  <2ol;n  unb  @ei(l. 

93  0  n  b « r  e  w  i  g  e  n  iCX  u  a  (. 
®of)n.  SDenn  nun  bie  rcnijrc  glau* 
Cige  ©eelen  foldie  gro^e  unb  vod1;1  unau^* 
fpred}lid)e  Sctigfeiten  genief^en  reerben^ 
Jtie  TOirb  es  benn  benen  HnglnuOigen  ges 
i^tnr  wUljt  bem  ^crrn  3«fu  in  feinen  ^ts 
fcl;(en  nid)t  geljorfam  gewefen,  unb  il^n 
unb  fein  9\eid)  nid^t^^geliebet;  fonbern  bie 
SfBeltjunb  bero  ^errlid}feitf  unb  bie  in  i\)f 
tin  Sunbcn  gefrcrOen  finb? 

03  a  t  e  r.  @Ieid)  wit  bie  ^errlid)feit 
ber  ©laiifiigen  unau5fpred}lid)  feijn  wirbf 
tOen  fo  if}  nud)  j,bie  O-ual  ber  25erbamnis 
ten  unb  UnglauBigen  unnu^fprecijlidj. — 
<Denn  bie  (2d}rift  faget :  S)a|  ber  Ccljn 
®otte§  werbe  fommen  in  grof;er  ^raft 
imb  Jpcrrlid)feit/  ba  rocrben  il;n  feljen  ade 
9J?enfd)en  unb  werben  I;eulen  alte  unglau* 
6igcn  ©eft^ledite  ber  Srbcn.  9fpoc.  I,  7. 
Unb  werben  m  (auter         unb  5urd;t 


they  will  wonder,  why  so  few  men  did 
love  and  obey  such  an  all-powerfal  and 
glorious  Lord.  Yes,  believers  will  then 
wonder  why  they  themselves,  while  in 
this  world,  were  not  more  willing,  to 
give  body,  life  and  all  they  had,  out  of 
love  10  this  heavenly  King  and  his 
holy  doctrine. 

They  will  know  then,  that  the  Lord 
Jesus  out  of  love  to  them  forsook  those 
glories  and  came  into  this  world  of 
affliction,  yea  died  even  out  of  love  for 
them,  in  order  that  they  might  obtain 
this  great  salvation.  And  this  view  of 
his  love  will  still  more  move  them  to 
praise,  honor  and  thank  him  to  all  eter- 
nity. 

Then  what  a  life  of  jubilee, 
Will  there  in  that  period  be. 
To  the  thousands  whose  happy  home, 
Is  before,  and  near  to  God's  throne. 
With  rays  of  glory  surrounded, 
With  the  seraphic  host  joined 
In  the  heavenly  song,  thrice  holy, 
Are  th'  Three  unit'd  in  testimony. 

Of  Everlasting  Torment. 
Son.  But  if  the  truly  believing 
souls  shall  enjoy  such  great  and  even 
inexpressible  blessedness,  what  will  bo 
the  fate  of  those  unbelievers,  who  would 
not  obey  the  Lord  Jesus  in  his  com- 
mandments, who  did  not  love  him  nor 
his  kingdom,  but  loved  the  world  and 
its  glory,  and  died  in  their  sins  ? 

Father.  Just  as  the  glory  of  the 
faithful  will  be  inexpressible,  so  like- 
wise will  be  the  torment  of  the  unbe- 
lieving and  condemned.  For  the  Scrip- 
ture says,  that  the  Son  of  God  shall 
come  with  great  power  and  glory,  "and 
every  eye  shall  see  him,  and  all  kin- 
dreds of  the  earth  (that  did  not  believe) 
shall  wail."  Rev.  1  :  7.  And  full  of 
fear  and  anguish,  they  shall  gay  "to  the 


102 


f£in  <i5ffprfld)  k. 


Ut  nuf  uu5/  unb  wvbcrget  uni-r  bcnn  aiif 
fonnen  nid)t  )lel}en  fiir  fccm;  bcr  auf  beni 
*2tu!;(  j"i|t/  unb  fur  bem  3orn  bc5  2amt 
iticc'."    ?(poc.  6,  16. 

3>a§  vtirb  il)nen  nOer  niut  nid)t§  mel)r 
I)elfen/  fonbern  fie  ivcrbcn  roii  Sl;rif?o  !)o* 
rcn  mi'iffen :  "&t\)it  \)\nr  \\)t  fficrfTucbten, 
in  ba6  .f;ollifd}e  (^-tuer,  ba?  6ercit«t  ift  bmi 
5:eufel  unb  feincn  Sngeln."  SDJnttI).  25, 
41.  "Scnn  bie  bns  5:!;ier  unb  fein  53i[b 
anbcten,  fcltcn  gequdlet  vrcrbtn  niit  ^nicr 
unb  <2.A)m\ilr  uor  beni  2*m\m  unb  alien 
I)eilii]cn  Sngetn,  unb  bev  Svaudi  iljrer 
;0.ual  ivirb  aufjleicicn  Don  "Swii^fcit 
GuMijfcit/  unb  fie  mxtix\  feine  ?vul)e  t)a6cn 
%^  unb  9tad}t."  STpoc.  14,  10.  11. 

©cnn  fo  jeniiinb  nid}t  wirb  gefunben  im 
53ud)  be6  2c6eniv  bev  vo'rb  c^eiTovfen  wm 
ben  in  ben  feurigen  '^^ful,  ba  il)r  3I'urni 
nid}t  fiii'Iiet;  unb  il)r  X'cuei-  nid)t  tevicfd^H-n 
irirb.  ?Xpoc.  20,  15.  SJ^irc.  9,  44.  3ef. 
66,  24.  3a  fie  n>erben  alUm  gleifd)  ein 
©reuel  fct;n;  unb  benn  in  biefer  £).uiil 
niirb  bas  bie  >2d)mcrjeu  uni  iml)  fo  iiiel 
jnel)v  rt'i'grclcrn,  roenn  fie  erfennen,  vt>ie 
fie  foId;e  iirof,e  €e(iyfeitcn  unb  i;crr(id?j 
feitcn,  bie  fie  an  ben  ivinbern  @ottc^  fc; 
!ien,  fo  Ieid)t  rcrfdjerjet  l)ii()en,  ba  fie  nod) 
in  bee  ©naben^eit  gele&et,  unb  biefelOe 
nid)t  9tad)tet,  fontern  in  alien  ei'mbcn  jus 
gctrad}t  I;aben. 

SEBenn  al&bann  bie  @ered)ten  f}e{)en  mvt 
ben  niit  greyer  grcubiflfeit  geijen  bie,  fo  fie 
iicani'trtigetr  unb  il)rc  Sd-tu'it  (iljre  Vel)re 
unb  ffilauDen  an  3^fu"i  ^()riiluiii)  yers 
weifm  i;aben.  wHTben  benn  bie  -Bfrs 
baniinten  feldu'S  fel)en,  unb  graufam  er« 
fd)rcrfen  fiir  foldier  ^dio^Uit,  unb  irerben 
untcv  einanber  refcen  niit  9ieu,  unb  furl 
•^(niiil  bcj  ®ciilc5  fcufjcn  :  "3?ag  ift  ber, 
UH'!d)en  aiir  ctwa  fur  einen  Spott  [>itten. 
'2C-ir  O^arren  l)ielten  ftin  I'cben  fur  unfin# 
Hii>  K.  2Cie  if}  cr  nun  gejdljtet  unter  bie  j 
ivinber  ©ctte?/  unb  fein  SiDe  ip-.unferbenl 


mountains  and  rocks,  Fall  on  us,  and 
hide  us  frora  the  face  of  Iiim  that  sitteth 
on  the  throne,  and  from  the  wrath  of 
the  Lamb."  Rev.  6  :  16. 

But  that  will  not  avail  them  any 
thing,  for  they  will  have  to  hear  the 
sentence  of  Christ,  "Depart  from  me, 
ye  cursed  into  everlasting  fire,  prepared 
for  the  devil  and  his  angels."  Matt. 
25  :  41.  For  tlicy  that  worship  the 
beast  and  his  image,  "shall  be  torment- 
ed with  fire  and  brimstone  in  the  pres- 
ence of  the  holy  angels,  and  in  the 
presence  of  the  Lamb,  and  the  smoke 
of  their  torment  will  ascend  up  forever 
and  ever:  and  they  will  have  no  rest 
day  nor  night."  Rev.  14:  10,  11. 

"And  whosoever  was  not  found  writ- 
ten in  the  book  of  life  was  cast  into  the 
lake  of  fire,  where  the  worm  dieth  not, 
neither  will  the  fire  be  quenched." 
Rev.  20  :  15.  Mark  9  :  44.  Isai.  66  : 
24.  Yes,  they  will  be  an  abhorring  to 
all  flesh;  and  their  pain  amidst  all  this 
torment  will  be  still  more  aggravated, 
when  they  become  aware  how  they 
have  so  wantonly  neglected  such  great 
salvation  and  glory,  which  they  now 
see  in  the  children  of  God,  while  they 
lived  in  the  time  of  grace,  and  did  not 
regard  the  same,  but  continued  heedless- 
ly in  sia. 

When  then  the  righteous  shall  stand 
with  great  gladness  opposite  to  those 
who  havo  troubled  them,  and  rejected 
their  labor,  their  doctrine  and  faith  ia 
Jesus  Christ,  the  damned  shall  see  it, 
and  will  be  dreadfully  dismayed  at  such 
blissfulae?;s,  and  will  say  to  one  another 
with  remorse,  sighing  with  anguish  of 
spirit :  "This  is  he  whom  we  fools 
deemed  as  an  outcast,  and  his  life  as 
that  of  an  insane  person.  How  is  he 
now  counted  among  the  children  of  God, 
and  bis  inheritance  is  among  the  saints  ! 


A  CONVERSATION  &c. 


103 


Therefore  Lave  we  missed  the  right 
way.  What  profiteth  ua  now  our  splen- 
dor, and  what  availeth  us  our  riches 
and  pride  1"  Sap.  5  :  1.  Now  when 
they  consider  all  these  things,  how  they 
have  spent  their  lives  in  sin,  how  they 
did  not  love  God  as  the  chief  good,  and 
thereby  have  forfeited  all  that  great  sal- 
vation, then  such  a  torrent  of  pain  and 
misery  will  overwhelm  them,  which  no 
tongue  can  express.  For  they  are  ban- 
ished from  the  presence  of  the  Lord 
and  from  all  the  saints. 

Son.    These  things  are  most  horri-  ' 
ble  to  iisten  to.    But  tell  me,  will  this 
torment  and  torture   last   forever  and 
be  without  end  ? 

Father.  According  to  the  testi- 
mony of  holy  writ  it  appears,  that  'the 
pmoke  of  their  torment  will  ascend  up 
forever  and  ever."  Kcv.  14  :  11. 
But  that  it  should  continue  altogether 
without  an  end,  is  not  sustained  by  the 
scriptures.  But  of  this  not  much  is  to 
be  said,  and  it  is  not  necessary  to  en- 
quire after  it.  For  the  joyful  salvation 
being  by  them  once  forfeited,  if  even 
the  torment  should  terminate  after  long 
ages  of  eternity,  they  will  never,  never 
obtain  that,  which  the  believers  do  ob- 
tain here  in  this  time  of  grace  by  Jesus 
Christ,  if  they  are  obedient  to  him.  It 
is  indeed  a  great  folly  with  many,  that 
because  they  have  heard  of  a  restitu- 
tnfe  \k  fid)  ^dnjlidi  rerleugnen,  fonbcrn  j  tion,  put  their  trust  in  it,  and  do  not 
l)Offcn  fitcn  nuf  lie  GBietcrbvinijungr  weU  I  consider,  that  they  must  entirely  deny 
tl}e  X^cffnung  ganj  geraif;  il}nca  Cnnn.  themselves.  This  hope  will  most  cer- 
fntfiiUen  mxlt  roann  fie  in  bie  Oual  foms  tainly  be  lost,  when  they  come  into  the 
inen  iinb  terfol6fii  fein  Snte  fdjen,  unb '  place  of  torment  of  which  they  see  no 
bcr  I{iMf(e  Srcfl  tnie  cinSiflud;  t?crfd}aMni  i  end,  and  their  miserable  confidence  will 
ben  wirb.  j  vanish  like  smoke. 

Saiuin  if!  yiel  6efferf  in.ut  uht  \uh  in  I  Hence  it  is  much  better  to  exercise 
tiefem  einfditigen  Stfenntni§  :  £)a^  man  i  ourselves  in  the  simple  truth,  that  in 
in  ber  ©nnbenjcit  mod)te  nnirbig  nxrbenfithe  time  of  grace  we  may  be  made  wor- 
beni  3orn  Q^Mti  unb  ber  l)e(lird)en  £).ual'thy  to  escape  from  the  wrath  of  God 
ju  eiUti[icl;enf  alf^  ba^  man  fid)  lange  6eben#land  the  torment  of  bell,  than  to  deiib- 


^eiligeiu  (Tnium  fo  Ijnben  njir  be§  red]* 
ten  5Becje5  ^cfeljlet.  Ijilft  un^  nun 

ter  <PriKl)tf  wa6  6rin^t  un§  nun  bcr 
9ieic^t!)um  fanimt  bem  .^odimutl)."  58. 
2Bei5f;,  5,  1.  2Bnnu  fie  niiit  nlle  biefe 
fringe  bebenfen  rcerben,  atic  fie  iljr  2cOen 
in  Sunben  ,^iit)eOrad)t,  wie  fie  @ott  nl5 
bagI)od)ffe  @ut  nid)t  geliebet,  iinb  babiird) 
ntle  foId}e  grof^e  Selij^Feit  i'erfd)ei'5ct  l>i()en; 
fo  wirb  einc  foldje  dual,  S'l'i'i'iT  unb 
Glcnb  in  il^nen  fid)  Oofinben,  bie  fcine 
Suiisje  nupfpveci^en  fann.  STenn  fie  finb 
I'on  @ctte§  2(ngefid)t  unb  alien  3?eili^en 
t>crilof;en. 

S  0 1)  n.  ftnb  biefe  S^inije  fel)r 

fdirerflid)  an^uboren.  9(6er  fage  mir 
(gollen  benn  fo!d)e  0.un(cn  unb  ?Jiarter 
cuii^  unb  cl)ne  Gnbe  fet;n? 
93  a  t  e  r,  ?i,id)  beni  SfUiViifj  tcr  l^eiligeu 
€dirift  fiel;et  man,  ba);  ber  9iaud}  il)rer 
£X\\a{  wirb  aufjteiijen  fon  Sirigfeit  ju 
ercigfeit,  9(pcc,  14,  11.  2?af,  e?  ater 
<jar  unenblid)  fcllte  ird(;rcn,  bag  fiel^ct  in 
Ijeil.  ed;rift  nid)t,  ater  bai'cn  ifl  nid)t  eici 
u  rcben,  unb  nid)t  nctf)  barnad)  ju  fras 
gen:  benn  bie  freubenreid}e  igeligFeit  ij! 
einmal  6ei  il)nen  eerfdierjef,  ba^  rccnn 
niul)  fdion  bic  Ciual  oufl}cret  nacb  ben 
langen  Sirigfeiten,  fo  njirb  nimmermel;r 
liajjenige,  wag  bic  ©(auOio^en  I)ier  in  bcr 
©ndbenjcit  buvd)  %i\um  Sl)rif?um  ertans 
flcn,  U'cnn  fie  il;m  (|el;orfam  fei;n,  er(an(\et 
ivetbcn.  llnb  ift  ircl)!  bei  ricfcn  cine  ijroi 
5!}orl)eit,  n?cil  fie  ^iel)crct  Ijafien  ron  ei« 
ncr  2\?iebcrln:ingiin{t,  fo  ad^tcn  fie  eg  nidit, 


104 


fZin  (Befpracl)  k. 


titr  ruic  Giit  wanxi  man  au§  beifclbcn  wkt 
bcr  fuMiimcii  fonne.  Sben  al§  nmnii  ein 
SicO  fid)  bamit  troflcit  uioUte :  wann 
bu  ftt}on  iiOcr  bem  ^-ieOjial)!  cr^viffm 
wiiiit  bcine  Strafe  ntmiiit  bod)  wicber  ein 
(Snbe.  2Curbe  ba6  nid^t  cin  etenber 
fei;n  ?  2([fo  ifi:  ba§  Grangelium 
ticl  bcffer  unb  feli((er,  wcId^eS  tel)ret/  wic 
man  bem  S^fn  ®otte6  entfiiel)cn  fann,  als 
fold)c§  Srangciium,  rccldjcg  loI;rctf  baf, 
bie  ovige  Cual  cin  Cnte  \)dt,  \reld}e6 
jaiac  einc  2Baf}tI)eit  ijl,  vjebofet  aOer  gnr 
nid)t  alS  ein  Geangelium  beneu  ©ottlofen 
ju  prebigen. 

2{6er  e§  ifl  leibec  6ei  biefec  Seit  atlcs 
turd}  bie  f)cl;e  eint)ilbunc(  berer  93Jcnfd)en 
bie  I'on  ber  SCieberOriiijiuncs  lel^rcn  unb 
93ii*er  batjon  fd)reiben,  ganj  rerfeljret. 
Unb  cjUit  wenitj  feld)e  trcue  .^au?l)alter; 
rrcld}e  ber  iperr  3efu3  fiOer  fein  ^au?r,e< 
finbe  gefcfeetr  bie  il)ncn  ju  red)tev  S^'t  ^''^ 
gcOiiljrenbe  €peife  geOen.  5!uc.  12,  42. 
*'^in  itinbern  bie  9JiiId),  ben  Sunglinilf" 
f}drfcve,  unb  ben  23cIIfommenen  fiarfe 
Cpeife."  ^Ux  cS  gibt  fo  mi  treulofe 
^auoi}aIter,  »reld}e  ber  ijcrr  nid)t  fcl&fi 
jiber  fein  .(nau^cjefinbc  ciefe|et,  fonbcrn 
laufcn  nad)  ibrer  eiijenen  ©efddiiifeit  burd) 
menfd}lid)e  2Beief;eit,  \ro(lcn  fluc^e  2eute 
fe»)n,  perfeljren  a6er  nur  tai  ^errn  Sinn 
unb  9Jteinuniif  benen  fie  fcllten  9Jiild)  ges 
ten,  Icflcn  fie  jiarfe  gpeife  m. 

Shorten  fagt  ber  5Cpojlcl  '^aulu6  ju  ben 
^orinttjern  :  "WiM)  t/iOe  id)  eud)  ju  trin? 
fen  gegeben  unb  nid)t  fiarFe  Cpeife,  barum 
ttjeil  il)r  nod)  iuncje  .ft'inber  in  gl;rii}tv  unb 
nod)  fleifd}Iid)  fei;b."  1  gor.  3,  2.  3^enn 
eg  iifrl)n(t  fiti)  auf  biefe  3{rt  in  bem  geifJ-s 
lid}cn,  al§  roie  im  naturlid)en  I'eOen. — 
5Bann  nun  ciner  einem  jungen  ^inblein 
bie  9JJiId)  entjicl)en  tl}dte,  utib  {ielUe  il;m 
eincn  foftlid}en  QSratcn  uor  bason  ju  effeu/ 
man  fo'Jte  mol)l  erfaljren,  bafj  cin  foId}e5 
^inb  6alb  flcrOen  an'irbe,  o&gleid)  ber  SSras 
ten  an  fid)  felbfi  ganj  gut  unb  f  cf^lid)  wd* 


erate  long,  how  or  •when  we  may  be 
permitted  to  come  out  of  it  again. 
Suppose  a  thief  would  comfort  himself 
thus:  Well  if  I  am  caught  in  the  act 
of  stealing,  my  punishment  will  still 
come  to  an  end  again.  Would  that  not 
be  a  miserable  consolation  ?  But  that 
gospel  is  much  better  aud  more  blessed, 
which  teaches  us,  how  we  can  escape 
from  the  wrath  of  God,  then  such  a 
gospel  which  teaches,  that  eternal  tor- 
ments will  have  an  end,  which  though 
it  be  true,  is  not  proper  at  all  to  preach 
as  a  gospel  to  the  wicked. 

But  alas !  at  this  time,  all  things 
have  been  entirely  perverted  by  the 
high  imaginations  of  those  men,  who 
teach  and  write  books  about  the  restora- 
tion. There  are  indeed  but  few  faith- 
ful stewards,  whom  the  Lord  Jesus 
has  set  over  his  household,  to  give  them 
their  portion  of  meat  in  due  season.  Luke 
12  ;  42.  To  the  children,  it  is  proper 
to  give  milk,  more  nourishing  food  to 
the  youth,  and  to  the  perfect,  strong 
meat.  There  are  so  many  faithless  stew- 
ards whom  the  Lord  himself  has  not  put 
over  his  household,  but  who  run  accord- 
ing to  their  own  pleasure  in  human 
wisdom,  wishing  to  appear  as  wise  men, 
and  who  only  pervert  the  Lord's  mind 
and  word,  and  give  meat  to  those  who 
should  have  milk. 

So  saith  the  apostle  Paul  to  the  Cor- 
inthians: "I  have  fed  you  with  milk, 
and  not  with  meat:  because  ye  are  still 
babes  in  Christ,  and  carnal."  1  Cor. 
3  :  1,  2. 

For  it  is  the  same  in  the  spiritual 
life  as  in  the  natural.  For  if  one  would 
withdraw  from  a  young  babe  its  milk, 
and  present  in  its  place  a  fine  piece  of 
roasted  meat  for  the  child  to  eat,  we 
should  soon  see  that  such  a  child  could 
not  live,  though  the  meat  in  itself  was 
very  good  and  excellent.  Unfortunate- 


A  CONVERSATION  &c. 


105 


rc.  eOcn  fo  gcljct  eg  leibfr  nucl)  bti  biefen 
eertrirrten  3«itcn,  b.i  imcIc  Scclen  burd) 
bie  ®nabe  5ur  25ii^e  erwccfet  irorbcn^  unb 
»uh1)  tt>oI)l  9«r  junge  ^inber  im  @(au6cn 
fci;n:  ;Da|  tnlliger  2Beife  if}ncn  foUte  ber 
Sfnfiing  bc?d}ri)llicl)enSc6cnfvaI§  bie  recbte 
9Jiilil}fpeife  eorgclegt  wcrbcn;  OJCMuf  aud) 
^ctruS  tDcifet :  2)n§  fie  foUten  baburd}  ju* 
Hel)irtcnf  ale  bie  je|t  getorne  ^'inblein. 
1  ^et.  2,  2. 

5f6er  fotil^e  lnutf«  SDiild)  trirb  if^ncn 
burd}  adcrtei  9Serbad}t/  unb  SSorlegung  ans 
berer  ftarfen  »2peife  erttjogen;  unb  trnS  bies 
fee  rer  5'iu|en  bringct  ift  nid)t  gcnug  ju 
tejamrtiern.  SOGeilcn  e§  lauter  €d)aben 
6rint;et/  (nutec  Sterben  unb  QSerberOcn, 
3erilrcuun(;unb  Sertrennun^i.  Unb  mnnn 
fin  foldjec  2<\)m  unb  ^aui'\)n\UVf  lani\( 
fiarfe  €peife  »ori]eIe9et  \)(\t,  bann  <5cl)et  er 
rcicber  forr^  brt  niiffen  benn  bie  arme  ?Ditns 
fi.t)en  niit)t  tt)a§  es  geirefen  fei>  [inb  jivrtr 
lange  burd)  feinen  fd)cnen  ^Inng,  abcr  uhj 
beut(id)en  ?:on  gcfuf^ret  tvcrben.  2)aburd) 
l;at  fid)  bann  niemnnb  red}t  fonnen  jum 
Ctreite  riificn,  wiber  ben  5;eufel  unb  fei* 
nen  ^(nl^ang.  Unb  foId;e  9Jfenfd)en  finb 
eon  ^au(o  cergtidjen :  Sinem  tonenben 
Sr^f  unb  flingenben  Sdjelle.  1  Sor.  13. 
2Bei(  fie  bie  l'el;re  unb  bie  Siebe  nid)t  Ijas 
Un,  rcoburd}  nmn  bie  Orbnun^en  unb  @es 
bote  ©otteg  Ijalten  fann.  3cl).  14,  unb 
1  3c!;.  5,  3. 

€  0  f)  n.  2''e6er  iBnter,  id)  banfe  nod); 
jnnig  fur  beine  gute  Untcrrvcifung,  u.  recil 
nun  unfere  Sv.'ife  biilb  jum  Snfce  ifl,  fo 
will  id)  bid)  nod)  biefeg  frntjen:  2CeiI  id) 
f  on  bir  »vo^(  cerflanben,  unb  e6  aud)  glaus 
be,  la^  ber  ffBeg  ,^um  ?eben  fel)r  eng  unb 
fd)ma[,  unb  bie  '2>erfu()rung  in  ber  5Ge(t 
fel)r  Qvcf,  ifi,  unb  fo  siel  fa(fd}c  ©eif^er, 
falfd)e  9cf;rer  unb  fn(fd)e '^)repl)eten  gibt; 
vrie  foil  id)  mid)  bann  in  biefem  nllem  eer? 
l)nlten,  bamit  id)  bie  crciije  geligfcit  crians 
ge,  unb  nidjt  rerfuf;rct  reerbc  ? 


ly,  the  same  is  the  case  in  these  cor- 
rupt times,  where  many  souls  by  grace 
have  been  awakened  unto  repentance, 
and  are  still  but  very  young  children 
in  the  faith,  to  whom  properly  should 
be  presented  the  first  principles  of  the 
doctrine  of  Christ,  as  the  true  milk,  as 
Peter  recommends,  that  they  may  grow 
thereby,  as  newborn  babes.  1  Pet.  2  :  2. 

But  this  sincere  milk  is  taken  from 
them,  by  making  them  suspicious,  and 
by  laying  before  them  other  strong 
meat;  and  the  consequences  of  this 
cannot  be  sufficiently  lamented,  because 
it  brings  nothing  but  harm,  nothing  but 
death  and  corruption,  schism  and  divis- 
ion.  And  when  such  a  teacher  and 
steward,  for  a  long  time  has  presented 
to  them  strong  meat,  he  goes  away 
again,  and  the  poor  people  know  not 
what  it  was,  but  have  been  led  astray 
by  his  fine  voice  and  false  teaching,  by 
which  no  one  could  prepare  himself  for 
the  warfare  against  the  devil  and  his 
host.  Such  men  are  compared  by  Paul 
to  'a  sounding  brass  or  a  tinkling  cym- 
bal." 1  Cor.  13  :  1,  because  they  have 
not  the  doctrine  and  love,  by  which  we 
are  enabled  to  keep  the  ordinances  and 
commandments  of  God.  John  14;  15, 
and  1  John  5  :  3. 

Son.  Dear  father,  I  thank  thee 
again  for  thy  good  instruction,  and 
since  our  journey  will  soon  be  at  an 
end,  I  would  ask  thee  yet  this  question  : 
understanding  well,  and  believing  also 
that  the  way  to  life  is  extremely  narrow 
and  straight,  and  the  deception  in  the 
world  very  great,  being  full  of  false 
spirits,  false  teachers,  and  false  proph- 
ets; how,  under  all  these  circumstances, 
should  I  conduct  myself  in  order  to 
obtain  everlasting  salvation,  and  avoid 
being  deceived  ?^ 


6 


Qin  <Bcfpr<id?  ic. 


Silt  aSatertidjer  DvatI). 
95  a  t  e  r.  Sd)  will  fcir  bennocl)  eincn 
ten  iinb  genjiffen  SvatI;  nu§  rdtcrlicher 
:6c  mittf^eilciif  u.  nr.  ben  c^ebcnFc  bein  2c« 
niang,  lafj  ou^  bcinem  .^erjcn  ninis 
;riiiel}r  Fonmcn,  fonbern  gebenfe  barnn 
i  bu  gefjcil  unb  flel^cfi-,  trann  bu  bid) 
jberlctiefJ-  unb  auf|'}et)eiT-f  fo  laf,  bicfee 
ine  grogte  Scribe  fci;n,  bnjj  all  bein 
cufjcn  unb  2>ertiincien  bal}in  c]el;e/  irie  bu 
inen  ®ott  ber  bid)  erfdinffenf  unb  3e« 
m  Gl^riftum  ber  bid)  mitfcinciu  tl;eurcn 
lut  crlofet  Ijcitf  f  on  ganjem  .^erjenf  rcn 
njec  Seeliv  unb  pen  gonjcm  ©cmi'itl) 
Den  nioticf}  uber  nlle  Swinge  in  ber  2BeItr 
fei;  ectjiMiljeit  ober  fKeid)tl)um^  ja  nrnS 
r  fur  beine  ^uQtn  unb  Ol)ren  foinmen 
od)te. 

Unb  in  bicfcr  5ie6e  furd}tc  ®ott  mit 
iblidiem  Xrcr^iMV  betrad)te  alle  feine  @es 
te  3;a()  unb  '}taA)t,  \)aUi  fie  niit  reinem 
crjeuf  laffe  biefclben  beine  9intt)geber  fet;n 
lb  tntte  beftanbii]  um  ben  .fpeil. 
eUl)cr  bid)  in  alle  ©ebete  Sotted  in  ber 
?al)r!jcit  (eiten  wirb. 

Saffe  biefes  (leflanbit]  in  beinen  Ct)ren 
ftballen,  wai  Siiinb  f.igt :  '^5Bie  trirb 
,1  3i'ii''gt''''i'i  feinen  ^Be^  unflraflid)  gel)cn: 
?ann  er  fid)  l)alt  nad)  beinen  ®orten." 
f.  119,  9.  ^-erner:  £ic  3iebe  beg.^errn 
■  (.uiterf  >rie  burd)Inutcrt  igilOer  im  erb* 
n  'Xiio^dr  teunU)vet  fie6ennuil.  '"^Pf.  12,  7. 
erner:  2>a§  @efe|  be§  Jpcrrn  itl  ol)ne 
}anbel  unb  erquicfct  bie  i2eele,  bog  Si^ug* 
f,  bee  .fperrn  i|l  gen'ig  unb  iiiad}t  bie 
l&ern  rveife,  bie  ^Sefelilc  be§  .^errn  finb 
ibtiij  unb  crfreuen  bne  .f:erj,  bie  @c6ote 
g  J^errn  finb  I.iuter  unb  crleud^ten  tie 
uCitn,  ja  fie  finb  fofHid)er  benn@clb  unb 
el  feineg  ©c(b,  fie  finb  fiifjer  benn  S^owIq 
nb  ^cnii;feim.        19,  S— 11. 


2af,  banc&en  in  beinem  @eniutl)e  ftetS 
e  2Bcrte  be§  ^errn  Sefii  erfdjallen ;  2Ber 


A  Paternal  Advice. 
Father.  I  will  yet  give  thee  a  good 
and  sure  advice  out  of  paternal  affection, 
and  mayest  thou  remember  it  all  thy 
life-time.  Let  it  never  pass  from  thy 
mind,  but  think  of  it  wherever  thou 
goest,  and  wherever  thou  art;  when 
thou  dost  lie  down  and  rise  up,  let  this 
be  thy  greatest  care  that  all  thy  sighs 
and  desires  may  be  for  this,  to  love  thy 
God,  who  created  thee,  and  Jesus  Christ, 
who  redeemed  thee  with  his  precious 
blood,  with  all  thy  heart,  with  all  thy 
soul,  and  with  all  thy  mind,  yea  above 
all  things  in  the  world,  whether  they 
be  beauty,  or  riches,  or  whatever  may 
come  in  sight  or  hearing. 

And  in  this  love,  fear  God  with  a 
childlike  heart;  contemplate  all  his 
commandments  day  and  night;  keep 
them  with  a  pure  heart,  let  them  be  thy 
counsellors,  and  pray  continually  for 
the  Holy  Spirit,  who  will  guide  thee 
into  all  the  commandments  of  Old,  and 
into  all  truth. 

Let  it  always  be  resounding  in  thy 
ears,  what  Pavid  said :  'Wherewithal 
shall  a  young  man  cleanse  his  way  ? 
By  taking  heed  thereto  according  to 
thy  word."  Ps.  119  :  9.  Again:  'The 
words  of  the  Lord  are  pure  words ;  as 
silver  tried  in  a  furnace  of  earth,  purified 
seven  times."  Ps.  12  :  6.  Again : 
'The  law  of  the  Lord  is  perfect,  convert- 
ing the  soul :  The  testimony  of  the 
Lord  is  sure,  making  wise  the  simple. 
The  statutes  of  the  Lord  are  right,  re- 
joicing the  heart.  The  commandments 
of  the  Lord  are  pure,  enlightening  the 
eyes.  More  to  be  desired  are  they  than 
gold,  yea,  than  much  fine  gold;  sweeter 
also  than  honey,  and  the  honey-comb." 
Psalm  19  :  8,  10. 

Moreover,  let  the  words  of  the  Lord 
Jesus  be  always  in   thy  mind:    'If  a 


A  CONVERSATION  &c. 


107 


mid)  licOt,  tcr  irirb  nieine  @e6otc  \)aUtn, 
tvcr  aOer  mid)  nid)t  lubitr  tor  l;dlt  mcine 
QCcrte  nicl)t.  Sd).  14,  23.  24.  ^erner: 
93hine  Sd^anft  l;orcn  meiiie  (gtimmff  unb 
fic  fof^en  iiiir,  unfe  id)  g«6e  if)ncn  ba§  <\vit 
<\e  Jelten.  3ol).  10, 27.  Ilnb  banuben 
6ebcnfe  niit  ^-Icif,,  nni5  ber  ^crr  3cfu6 
t)on  fi'incn  ©ebotcn  fiigct,  ba  cr  fprid)t: 
3d)  l)iibe  nid}t  t>Ltn  inir  felbft  iierebetf  forts 
bern  id)  l)abe  gcrcbet,  ira§  iiiir  bcr  Visiter 
6cfc!)({U  I)nt,  unb  id)  irei^,  baj;  [cine  ®cj 
t)ot£  finb  ba6  cvfiije  Sebni.  Jd).  12,  49 
50. 

Unb  bef)a(te  flets  ben  tf)euren  9iatl)  be§ 
-iren-n  3efu,  ten  er  ben  geiniiien  Q,\(b(t, 
ba  er  fprid)t :  €e()et  end)  fur,  fiir  ben  fal* 
fd)en  <^^rop()cten,  bie  in  gd)nnf^^^fleibern 
fommcn,  inircnbig  aber  finb  fie  reifjenbe 
SBolfe,  93Jntrl).  7,  15.  '^mw:  eel)et 
ju  bag  end)  nid)t  jeniapib  yerfuf)re,  bcnn 

iverben  ricle  fommen  unter  meineni  9?as 
men  unb  fa^cn,  3d)  bin  ei)ri|Tuf'.  Unb 
iverbfn  oiele  t?erffit)ren.  SOuUtf).  24,  4.  5. 
5rai|e  beine  €celc  n(s  beinen  aflerDejTen 
Sd)n|  immerbar  in  beinen  .fpanben.  Unb 
itmnble  ju  alien  Sfitm  i"  jpeili^or  j^-iird)t. 
Sprid)  wie  ;rntiib  mit  aitfriAtigem  jierjen 
ju  @ctt :  3d)  beira!)re  mid)  in  bem  "Ti^ort 
beiner  t'ippen,  i^cr  9Jtenfd)en\Terf  auf  beiii 
SGe^e  beS  SJJcrberg.  «)3f.  17,  4. 

Unb  \renn  biv  alsbann  fd)on  9}tenfd)tn 
te^egnen,  unb  unter  fie  famefl,  bie  ba  »iel 
Ijciliger  3ol)annc?,  pie!  feurij^erals  eii* 
a^f  ml  tininbertl)dti((et  aU  DJiofe^,  ml 
fanffmutl)iijer,  bemutl)icicr,  unb  ciciri[id)er 
al6  ei)rijlu6  fel()|"i  unb  feine  2(po|Jel  fd)eis 
nen  foUten,  unb  fic  iranbelten  nidit  in  ber 
Scl)re  3efu  beg  gcfreuliciten  Jncilanbes,  fo 
trie  in  bcmncuen  XetTamcnt  gcfdn-icben  ties 
l)(t,  unb  ireUten  bid)  a0ful)ren  m\  biefen 
cinfditigen  ©ebotcn  be§  jjerrn  3cfu,  fo 
benfe  unb  glaube  in  beineni  ^pcrjcn:  (is 
finb  falfd)e  ^{pc.rtel,  unb  betriic;(id)C  2(r6eis 
ter,  ilopfe  beine  Ol)ren  ju  roril;rem  Simns 
gelio,  fti)  Hui)  mt  eine  ^.Ajlanqtr  mld-jt 
bie  Ol;cen  rerftopfet  m  bem  5Sefd)wci-er, 


man  love  me,  he  will  keep  my  words: 
but  ho  that  loveth  me  not,  keepeth  not 
my  sayings."  John  14  :  23,  24. 
Again  :  'My  sheep  hear  my  voice,  and 
they  follow  me,  and  I  give  unto  them 
eternal  life."  John  10  :  27.  28.  And 
at  the  same  time  remember  diligently, 
what  the  Lord  Jesus  spake  of  his  com- 
mandments, when  he  said,  'I  have  not 
spoken  of  myself;  for  1  speak  even  as 
the  father  gave  me  a  commandment,  and  I 
!  know  that  this  commandment  is  life 
everlasting."    John  12  :  49,  50. 

Bear  continually  in  mind  also  the 
precious  advice  of  the  Lord  Jesus, 
which  he  gave  to  his  (disciples,)  say- 
ing :  'Beware  of  false  prophets,  who 
come  to  you  in  sheeps'  clothing,  but 
inwardly  they  are  ravening  wolves." 
Matt.  7  :  15.  Again:  'Take  heed 
that  no  man  deceive  you ;  for  many 
shall  come  in  my  name,  saying,  I  aru 
Christ,  and  shall  deceive  many."  Matt. 
24  :  4,  5.  Always  carry  thy  soul,  as 
thy  most  precious  treasure,  in  thine 
own  hands,  and  at  all  times  walk  in 
holy  fear.  Say  like  David  with  an 
upright  heart  to  God :  'Concerning  the 
works  of  men,  by  the  words  of  thy  lips 
I  have  kept  me  from  the  paths  of  the 
destroyer.''  Ps.  17  :  4. 

Shouldst  thou  then  meet  with  men, 
and  converse  with  them,  who  seem  to 
be  much  nnre  holy  than  John,  much 
more  zealous  than  Elias,  performing 
more  miraculous  deeds  than  Moses, 
d  appearing  more  meek,  more  hum- 
ble, and  more  spiritual  than  Christ 
himself  and  his  apostles,  but  should 
they  not  walk  in  the  doctrine  of  Jesus, 
crucified  Redeemer  as  it  is  written 
in  the  New  Tebtameut,  and  would  thej 
try  to  lead  thee  away  from  those  simple 
commandments  of  the  Lord  Jesus; — 
then  thou  mayest  think  and  believe 
in  thy  heart,  that  they  are  false  apos- 
tles, and   deceitful  workmen.  Close 


108 


unb  rufe  unb  fcljreie  uacl)  Sefii,  al§  jtie 
fin  Sc^naf  nacb  feinem  ^irten. 


@  0  n.  3d}  inu§  nod)  ctren^  fmgen, 
it)e[d)e§  mir  in  etroa^  Ijart  iiorFomnit,  b(i§ 
id)  fo[d)c  9Jicnfd)en,  bic  in  einer  fold)en 
X;>ci[iijfdtunb  2Bunfcei:tl;dticifcit  fid)  .^cigen, 
fur  falfd)  f)altcn  foUe,  wcnn  fie  nid)t  in 
ter  2ef)re  3^fu  iranbclnr  unb  bariuiber 
fei;ii;  njie  c§  diifjevlid)  im  5:cf}amcnt  ge? 
fd)rie6en  ftcl;et. 

23  rt  t  e  r.  S^t  gemeinct  bu  fotltcji 
ben  ciottIid)t:n  @runb  vtiol)t  iierfranbcn  Ija: 
biWf  burd)  bag  (ange  @efprdd)>  fo  irill  id) 

bir  i)ierinncn  nod)mnl§  f.igen  nnd)  bem 
Seii^nig  ber  f)ei(ii]m  €;d)i-ift/  atten  unb 
ncucu  5eflanicnt§,  2tlS  @ott  bur* 
fen  fein  ©eK|  bcni  2>oIf  3f'''i«l  offcnDarcn 
licj:,  \rcld)co  ein  fc(die§  vef}c5  '3?ort  irar^ 
bnf,,  wcr  c§  bradjr  llcrbea  irtuf,te.  4  9Jfcf. 
15,  35.  .f^dir.  10,  28.  ^R?enn  einc  Seek 
nu§  5re»el  fiinbigte  unb  bee  Xperrn  ®etiot 
fal)ren  lief,,  bie  nnirbe  fd}led)t  aueijercttet, 
unb  bie  i2d)ulb  roar  nuf  il)r.  (£o  i^effe 
ivnr  ba§  SBcrt  be§  .fperrn,  burd)  DJJofen 
gegeCien.  9iun  vraren  bn§  allc  falfd)c  ''])rcs 
pljeten  tretdje  im  @efe|  ttvai^  bnju  obcr 
baucn  tl;aten. 

S)ie  <fal)ren  '^ropljeten  nber  rid)teten 
fid)  nllc  nad)  bem  @efe§,  fo  wk  eg  ber 
^ned)t  DJtofeg  gerebet  l)atte.  2)ie  fii(fd)en 
wnnbelten  nad)  il)reg  JperjenS  ©ebanfen, 
unb  fagten  jrear  bem  23olfe :  ©er  Jperr 
I)abe  eg  gefagt.  5lber  eg  waren  lauter 
Siigcn.  9?un  merfe  nioI)(,  ivag  bag  fur 
cine  ?el)re,  9{ed)t  unb  ©efefe  fei;,  bag  burd) 
ben  €ol)n  ®ctteg  felber  in  bie  2Be(t  ein* 
gefu!)ret,  unb  niit  3eid)en,  QBunbern,  unb 
?(ugt!)ei(un9  beg  l)ei(igen  ©eipeg  aiol)l  bit 
frdfticjet  iff.  ^eOr.  2.  4.  2)urd)  ben  €ol)n 
Gictteg,  burd)  uield)en  ber  25ater  am  lefe* 
fen  ju  ung  gerebet  f)at.  «f;ie6r.  1,  1.  2. 
S)urd)  >t)eld)cn  ber  ffiater  bie  ganje  2BeIt 
9emad)t  I)at.  Gr  i\t  bag  le6enbige  ilBorf; 
TOtld;«g  %Ui^i)  mxUn  iii,  Sof).  1^  2Ce(s 

J 


thy  ears  against  their  gospel ;  be  as 
wise  as  the  serpent,  -which  stoppeth  its 
ears  to  the  charmer;  and  call  and  cry 
after  Jesus,  as  a  sheep  after  its  shep- 
herd. 

Son.  One  query  more.  It  appears 
to  me  somewhat  hard,  to  consider  such 
men  as  false,  who  manifest  so  great 
holiness  and  power,  because  they  do 
not  walk  in  the  doctrine  of  Jesus,  but 
are  opposed  to  it,  as  it  is  written  exter- 
nally in  the  (New)  Testament  ? 

Father.  From  the  long  conversa- 
tion we  have  had,  I  thought  thou  might- 
eat  have  well  understood  the  divine 
mind;  but  still  I  will  repeat  unto  thee 
again  some  things  according  to  the 
testimony  of  the  holy  scriptures,  both 
of  the  old  aud  new  Testament.  "When 
God  revealed  his  law  through  Moses  unto 
the  children  of  Israel,  it  was  such  a  sure 
and  steadfast  word,  that  every  one  who 
transgressed  it  had  to  die.  Numb. 
15  :  35.  Heb.  10  :  28.  'And  the 
soul  that  doeth  ought  presumptuously, 
and  breaketh  the  Lord's  commandment, 
that  soul  shall  utterly  be  cut  off; 
his  iniquity  shall  be  upon  him.',  Thus 
firm  was  the  word  of  the  Lord,  given  by 
Moses.  Now  those  were  all  false  proph- 
ets, who  added  any  thing  to  the  law, 
or  diminished  it  by  taking  aught  away. 

The  true  prophets  indeed  all  adhered 
to  and  observed  the  law,  as  it  was  made 
known  by  the  servant  Moses.  The 
false  ones  walked  after  the  thoughts  of 
their  own  hearts,  still  they  said  unto  the 
people,  'The  Lord  has  spoken."  But 
it  was  all  falsehood.  Now  ponder  well 
of  what  character  the  doctrines,  laws 
and  ordinances  must  be,  which  were 
introduced  into  the  world  by  the  Sou 
of  God  himself,  and  so  well  confirmed 
"by  signs,  miracles  and  the  gifts  of  the 
Holy  Ghost;',  Heb,  2  :  4,— by  the 
Son  of  God,  by  whom  'the  Father  has 
spoken  unto  us  in  these  last  days ;" 
Heb.  1  :  1,  2,— by  whom  the  Father 
'made  the  whole  world  :"    who  is  that 


A  CONVERSATION  &c. 


109 


d)em  bcr  QSater  ntle  ®ctt>att  (\?iic&en  f)at, 
im  JpimiiKl  unb  auf<£fbcn.  9Jinttlj.  28, 
18.  ©eliljeg  @cfc|  u6er  nlle  93tai1)t,  ©c* 
roa(t,  Xperrfcl)iiftcn/  unt)  Dbrii]Fciten,  nicl}f 
rtUeiit  in  biefer  fonbern  and)  in  ber  ^us 
funfticicn  SCdt  ill.  (Spl^ef.  1,  21.  ^5  i|l 
ber  €oI)U  Sotted :  SBdclKr  auf^cfal^ren 
ill-,  unb  finb  il;in  untertl^aii  bie  Sngcl,  unb 
fcte  ©eiraltigen,  unb  bie  £rnfte.  1  ^et. 
3,  22. 

yiun  Uimtt,  bag  bie  2ef)i'e  be§  SoljncS 
©ottee  uiel  bcijco  oict  unbewegOdxr  unb 
unt)erdnberlid)cr  n?irb  nuiffen  (iel;alten 
fet)n  fon  alien,  bie  bem  Ccl)n  ©otte^  in 
feiner  2el)re,  @e6ote,  (juten  9unl;  unb  ®es 
fe|en  glauben.  XpierauS  fannft  bu  j.i  (eid)t 
nierfcn/  xvit  gottloe,  UMe  Ijodjmittl^ia,  mie 
fclinb  unb  finfler  eine  Scele  fei;n  muf„  bie 
eincn  einjigen  33cfel)l  beg  >^errn  S^'f"  v^er* 
fld)tet.  Unb  wie  eiel  gottlofcr  muffen  nid)t 
fo(d)e  Sei)rer  unb  '^rcpl)eten  fci;n,  bie  niit 
il)rei-  2Bei6ljeif  bie  ^IBeisI^eit]  3«fw  »erad)# 
ten,  bie  einen  anbern  SJeg,  3efu§  ge* 
crbnct,  niad)en  uiotlen.  !Die  bie  Seelen, 
voM)i  3ffuin  in  feinin  ®e6otcn  einfd(tig 
nad)fo(gen  wctten,  bason  abjufiiljren  fu* 
d}en,  einige  burd)  fiife  unb  prdd}tige  Sieben 
im  (gdjaafPs'^Jelj  rerfleibet,  anbere  brduen 
gar  niit  ©efdngni^,  unb  fud)en  burd)  3)ros 
l)en  unb  allerici  2>erfoIgung  bie  <2(tUn  m\ 
bem  guten  diati)  3«fu  abjul;alten. 


SBie  meineft  bu?  foltcn  ba§  nid)t  2>er* 
ful;rer,  falfdje  1>ropI)eten,  ja  Xikbt  unb 
SJiorber  fei;n,  bie  ba  allejeit  u6cr  bie  9Jiaus 
tt  !)inein  {Icigen  unb  nid)t  burd)  bie  ?:l)ur, 
njeld)e  Scfu^  felber  if?,  eingel)en  njoUen. 
3ol).  10.  g§  ifl  •nidjtS  greulid)er  unb 
fiinblidjer  in  ben  9^ugen  ©ottee,  a(g  wenn 
ein  {}er6Iid)er  SJfenfd)  feinem  @ott  nid)t 
glauOet,  in  alien  feinen  ©eboten  unb  5Ser* 
bcten.  Unb  bu  wirfi  aud)  fonflen  eon 
feiner  anbern  ^pciligfeit  nid)t§  ini  alten 
unb  neuen  XejJamcnt  pnben,  alS  nur  aUein 


living  'word  which  was  made  flesh;" 
John  1  : — to  whom  the  Father  has 
given  all  power  in'^  heaven  and  on 
earth."  Matt  28  :  18.  Which  law  is 
'far  above  all  principality,  power,  might, 
and  dominion,  not  only  in  this  world, 
but  also  in  the  world  to  come."  Eph. 
1  :  21.  It  is  the  Son  of  God,  who  has 
ascended  again  into  heaven,  and  to  whom 
'angels,  authorities  and  powers  are  made 
subject."  1  Pet.  3  :  22. 

Now  consider  how  much  better, 
more  immovable  and  unchangable  the 
doctrine  of  the^Son  of  God  is  to  be  ob- 
served by  all  those  who  believe  "him  in 
his  doctrine,  commands,  counsels  and 
laws. — From  this  thou  mayest  easily 
conclude,  how  wicked,  how  proud,  how 
blind  and  dark  a  soul  must  be,  who  des- 
pises a  single|command  of  the  Lord 
Jesus;  and  how  much  more  wicked 
must  not  such  teachers  and  prophets 
be,  who  with  their  own  wisdom  despise 
the  wisdom  of  Jesus,  and  point  out  an- 
other way  than  Jesus  ordained ; — who 
endeavor  to  lead  astray  souls,  who  de- 
sire to  follow  Jesus  simply  in  his  com- 
mandments, some  by  their  smooth  and 
ingenuous  discourses  under  the  garb  of 
sheep's  clothing,  and  ^  others  by  their 
threatening  with  prison  and  manifold 
persecutions,;'  trying  to  prevent  souls 
from  adhering  to  the  good  counsels  of 
Jesus  ? 

How  thinkest  thou  ?  Should  those 
not  be  deceivers,  false  prophets, 
nay  thieves  and  robbers,  who  always 
climb  up  some  other  way,  and  refuse 
to  enter  the  door,  which  is  Jesus  him- 
self? John  10. — There  is  nothing  more 
abominable  and  sinful  in  the  sight  of 
God,  than  for  a  mortal  man  not  to  be- 
lieve his  God  in  all  his  commandments 
and  prohibitions.  Thou  wilt  find  noth- 
ing of  any  other  holiness  at  all  in  th<i 
oln  and  new  Testament,  than  in  doing 


110 


if}  ber  ®otte§  bie   .^cilung  ber 

gcelcn  gcircfcnf  unt)  jcbcrjeit  bleiOcn  roirb. 

Unb  biefe§  ift  b«  ffieg  @otW  ivenn 
cine  Seek  tl)Ut  rea^  @ctt  l)a6en  will;  tl)ut 
fie  eg  a6er  nitl^t,  unb  n)iberfe|t  fid)  iljreni 
Gott  in  feinem  'IBillen;  aug  @erin^fil)d= 
^unji  benft  unb  fpricljt :  iTiefes  unb  jene? 
tf}  niir  nid}t  notljig,  06  eg  gleid)  @ott  qcOoj 
teu  l;at.  So  iji  eine  fo(d)e  Seele  ein 
g-einb  @otte§.  Unb  »x>ie  fcer  l)eil.  3ol)nn! 
nc6  fpiid)t:  iSJei:  iiberti'itt,  unb  bleibet 
nid)t  in  ber  iieljrc  Sl^rifli,  ber  l),n  feinen 
@ott,  2  3cl).  t),  9.  CBer  aber  in  ber  I'el;; 
re  et;nf}i  blei&et,  l;a!:  6eibe,  ben  iBatcr  unb 
ben  (2oI;n. 

2>arum  initl  id)  bir  biefe6  nod),^um^Befd)(uf5 
ratl)en:  !X>af,  bu  allein  auf  3ef»tii  beinen 
Srlofet  unb  eeligmadjei-  fel^en  foUt.  Spibr. 
12,  2.  Unb  ivenn  bu  von  if)ni  feine  Set)re 
fo  niie  fte  nu^erlid)  im  Itfitanient  6efol)len, 
gelernet  \)a\i,  ba^  bu  alsbenn  beflnnbii]  tat 
bd  bUibtft,  unb  bid)  refoluirett  »iel  liebtr 
bein  2eit)  unb  Seben,  beine  &iiUr,  ^-xtuwii 
fd)nft;  ja  alle&  \va§  bu  l;afi  in  ber  gnnjen 
SBelt/  faf)ren  ju  laffen;  nI5  I'on  ber  5!el)re 
3efu  ,^u  Treid)en.  Unb  mufl  bid)  cjewol;; 
mn  tai)lid)  bas  ^reu|  3ffw  ^"f  bid)  ju 
neljmen,  mit  2Serleiuinun^\  beincs  SBillene; 
fonjl  fannil  bu  fein  hunger  beg  ^?crrn  3f« 
fu  feyn,  nod)  Diel  ireniijer  ein  Srbe  feineg 
9{eid)g.  Sue.  14,  27. 

Ulun  ber  ^err  3^f"§  U?)^^  beine  Sce(e, 
unb  ilart'e  bir  ben  @(auben/unb  (af[e  biefe 
einfdltige  ®rnial)nun9  in  bir  iv)nd)fen  unb 
S-rud)te  triigen,  bie  in  bng  eroige  Seben 
bleiben,  fo  trcllen  >vir  unfern  @ott  etrii) 
mit  einanbcr  (oben  unb  preifen,  ^Cnien. 


the  will  of  God.  This  haa  always  been, 
and  it  -will  ever  be  the  salvation  of  the 
soul. 

This  then  is  the  way  to  God  for  every 
soul,  namely,  to  do  and  act  agreeably 
to  the  will  of  God.  But  to  refuse  do- 
ing so,  and  to  oppose  him  in  his  will, 
and  disregarding  him  one  thinks  and 
says,  'This  and  that  I  do  not  find  ne- 
cessary for  me,  though  God  has  com- 
manded itj" — such  a  soul  is  an  enemy 
of  God,  and  as  St.  John  said,  'Whoso- 
ever transgresseth,  and  abideth  not 
in  the  doctrine  of  Christ,  hath  not 
God."  2  John  9.  'But  he  that  abi- 
deth in  the  doctrine  of  Christ,  he  hath 
both  the  Father  and  the  8on." 

Hence,  in  conclusion  I  will  advise 
thee  to  look  only  unto  Jesus,  our  Re- 
deemer and  Savior.  Heb.  12  :  2.  And 
when  thou  hast  learnt  from  him  his 
doctrine,  as  literally  commanded  in 
the  (new)  Testament,  then  try  to  con- 
tinue steadfast  therein,  and  to  resolve 
firmly  within  thyself,  much  rather  to 
lose  thy  liberty,  property,  the  friendship 
and  all  that  thou  hast  iu  this  world,  and 
even  thy  life,  than  to  full  away  from  the 
doctrine  of  Jesus.  Thou  must  accustom 
thyself  to  take  up  thy  cross  daily,  de- 
nying thine  own  will,  or  else  thou  canst 
not  be  a  disciple  of  the  Lord  Jesus, 
much  less  be  aa  heir  of  his  kingdom. 
Luke  U :  27. 

I  Now,  may  the  Lord  Jesus  bless  thy 
soul,  increase  thy  faith,  and  let  this  sim- 
[  pie  exhortation  grow  in  th£e,  and  bear 
Ifruit,  which  remaineth  uuto  eternal  life, 
and  then  we  will  praise  and  glorify  our 
God  in  unison  for  evermore  ;  Amen. 


f5)cr  ©unbcn  ciu^tiigcntie  Scfu^. 


5[)icl.  3n  bid)  I)a6  id)  geljoifet. 

3d)  6in  cin  Xperr,  tcr  (giinb  cergiebt; 
3d)  6in/  bcr  uneerdnbcrt  lieDt; 
3d),  ®ott  unb  93?cnfd)en«  £oI)nc! 

(S^  ill  Doll6rad)ff 

9JJcin  Opfec  mad)tf 
2;a^  id)  nun  beiner  fdjonc. 

S)ie  6unbe  rcerf  id)  in  bag  93ieeiv 
go  ba|  fie  nimmer  n)ieberFel)rf 
Unb  id)  nid)t  mel)r  a«benfe. 

93iein  t^)euv«5  33l«t 

9JJad)t  add  gut, 
5nur  biuum  id)  bir§  fd)cnfc. 

2^od)  wanble  ucr  mci'm  9(n9cfid)t; 
Sey  fromm,  getreu,  unb  weiite  nid)t 
3ur  Sinfcn  ncd)  jur  9ved)ten ; 

@ieD  ad)t  nuf  bid^, 

Unb  licbe  mid), 
Wan  wirb  bein  9ved;t  t)crfed)ten. 


A  SIN  EXTINGUISHING  SayIOR. 

A  pard'ning  Lord  I  am, 
In  love  I  will  be  found; 
The  Son  cf  God  and  man, 
To  heal  the  sinful  wound. 

All  is  now  gain'd, 

My  death  Las  bought. 

And  pardon  wrought 

That  thou  be  spar'd. 

Thy  sin  I  cast  away, 
It  shall  return  no  more  ; 
Thy  debt  I  had  to  pay, 
And  suffer'd  for  it  sore. 

My  blood  I  gave, 

My  life  I  spent, 

Through  death  I  went 

For  thee  to  save. 

Thia  have  I  done  for  thee; 
Be  faithful  then,  and  true, 
Do  not  depart  from  me, 
I  shall  be  faithful  too. 

Then  watch  and  pray, 

And  love  me  too, 

Who  first  lov'd  you 

And  am  thy  stay. 


(fbcrl)Cirt)  Sii^mig  ©niber'g  @runt)forfd)cnDe 
iv  cl  dye  b  cn  en  ^  en  cn  Xdnfetn 

im  2Bif9eniTeinifcl)enf  infonberl^eit  5U  Deantirorten,  porgelcgt  amren. 

cfugten  furjen  unb   cinfdltigen  9(iU>.-pcrten  ouf  liiefeI6en,  s)ormaI§  fd)riftlii 
l;crnug^egeOen  mx  eincm 

bcr  ©cmcinDc  ju  'SBitflcnflein, 

lint  nun  aiif  mki  ^Serlangen 
jum  offeiulidjeu  S)ru(f  be  for  be  rt. 


EBERHARP  LUDWIG  GRUBER'S 

{}R011i\'D™SEiR(ll!INI]  QUgSTlSNS, 

PROPOSED 
TO  THE  NEW  BAPTISTS 
OF  WITGENSTEIN,  TO  BE  ANSWERED  EACH  SEPARATELY: 
ALSO 

BRIEF  m  ?im  REPLY 

TO  THE  SAME,  FORMERLY  GIVEN  OUT  IN  MANUSCRIPT 
BY  A  MEMBER  OF  THE  CHURCH  IN 

flTGENSTEIN, 

AND  NOW  BY  THE  REQUEST  OF  MANY,  PUBLISHED 
THROUGH  THE  PRESS. 


%jllik4l!!li.iltjfel!ltji!!l>jl!fe-:l!!fej!fe 


3n  ©ott  gelicbte  ^-reunbc 
u  nt)  9Jt  i'tpi  Igr  i  111  c . 

!)a6en  biebero  mand[)C  etirag  ndl)eren 
•  ©luiib  uiit)  33ci-id)t  lion  eurer  neucn^aufe 
iinb  ©emcinbe  ju  I)>i&cn  uert.mg.'r,  bieirci; 
Icn  lia?)em'ge,  fo  etir.i  l)in  unb  mtt(x  bns 
Don  gcrebet  obev  nucl)  ciefd)rieOen  niorben, 
fie  (innocl)  in  rieler  lln9en)if,f)eit  gelaffen. 
Um  nun  eure  9])feinun9  fo  »icl  flrunblid^r 
u.  punftlicl)er  l;i-eriion  »ernel)nien;  unb 
bamit  nufjcr  allem  ireifcrem  3™«if^I  biee; 
fiiUSxieff^et  ju  werbenr  I)nt  mnn  eudi  <5r' 
genccdrtig  ojfenl)erjii]e  unt  nun  Bcrijcffedti' 
i^-r.igen  porlecjcn  irotlen,  ircnibcr  niaii  m-- 
rer  bcut(iif)cn  imb  inifrid)ti^en  2(nta'0i't 

@  e  I  i  e  b  t  e  J' «  u  "  ^• 

5Beikn  il)r  in  SieDc  eon  un§  @runb 
forbert^  unb  aurt)  ber  2fpoile(  ^Vtruf^  bit 
©laubicieu  in  1  'fit.  d,  15.  (eljret,  baf,  fi. 
nltejeit  bereit  fei;n  foU«n  ,^ur  2?crant>vor5 
tung  gegen  jeberinann,  irelAer  &vuni  foi-j 
bert  ber  j)offnung,  bie  in  iljnen  ifi  :  e  o 
I;a6en  wix  and)  md)t  uortH'i  ciefonnt;  fon? 
bern  cud)  in  Siebe  offenljcrjig  unb  in  @es 
luifil^eir  bcs  ©laubcns,  nai'^  unfever  (Jins 
f.iltf  auf  biefe  tioriicIft|tc  3^i\ic]cnr  c^^nt^ 
furjlid)  geantirorttt;  unb  e6  bann  eura- 
''|)rufung  uor  @ott  liberlaffcn  nioUen, 

1.  ^T.  Ob  fie  nid}t  baoor  Ijalten/ 
baf,  liber  taufcnb  3ai)re  ftine  red)te  unb 
iral)re  XaufCf  u.  fotijlid)  aud)  feine  uhiI)ic 
Siivd-)t  itK\)Y,  nuf  (Jibcn  geroefen  fei;e  ? 

2Cntiv.  2Cir  l).i!ten  unb  gliiuben,  bnf, 
©ott  jeberjeit  fcine  ®cnicinbe  c,d)abt  mU 
d)e  bie  wiibre  5:auf  unb  Crbnung  a,c\}^iU 
ten,  fo.  liber  jeber,^eit  uor  ben  Ihii^Iaubicjen 
Dcrborgen  gcniefeUf  unb  aud)  niandimal 
in  wenii^en  ®liebnin|en  befianben,  bens 
nod)  t){it  bie  ^Hortcn  ber  i^'oUen  nienialen 
bie  ©enieinbe  bes  .f;^crrn  3>fu  ubcrivinj 
ben  fonncn  ;  3'^  C5  ii"  ei'iveifni 

(iu§ben  .ijifforien,  ba§  @ott  jebcrjeit  feine 
Orbnunt(  ben  Untjliiubiiicn  ju  einem  S^'^^y 
ni§  I)at  otfenOaren  t.iffen. 


Beloved  in  God,  friends  and  fellow 
pilgrims. 

There  are  many,  wlio  have  hitherto 
desired  to  have  a  more  direct  account 
;ind  report  of  your  new  baptism  and 
church,  since  that  wliut  has  been  said, 
or  even  written  here  and  there  on  the 
subject,  has  left  them  still  in  much  un- 
certainty. In  order  now  to  obtain  your 
opinion  more  fully  and  authentically, 
Mud  to  be  relieved  from  all  further  doubt 
on  this  subject,  we  have  come  to  the 
conclusion  to  propound  to  you  the  pres- 
ent frank,  and  simply  stated  questions, 
jpon  which  we  expect  your  plain  and 
■andid  answers  as  early  as  possible. 
(Reply.)  Dear  friends. 

Since  you  ask  in  love  our  opinion, 
lod  since  also  the  apostle  Peter  teaches 
iulievers,  1  Pet.  3  :  15  'to  bo  ready 
ilways  to  give  an  answer  to  every  man 
'batasketh  you  a  reason  of  the  hope  that 
is  in  you;" — we  could  not  avoid  giving 
you  in  love  and  candor,  and  with  assu- 
r.mce  of  faith,  according  to  our  simpli- 
.:ity,  very  brief  answers  on  those  pro- 
posed questions,  aud  to  leave  them  to 
your  examination  before  God. 

Query  1.  Whether' you  do  not  sup- 
pose, that  for  more  than  one  thousand 
ytars  there  had  been  no  true,  genuine 
biiptisff,  and  consequently  also  no  true 
churcQ  on  earth  ? 

Answer.  We  hold  and  believe, 
that  God  at  all  times  had  his  church, 
which  observed  the  true  baptism  and 
order,  but  which  was  always  hidden 
from  the  unbelievers,  and  consisted 
often  also  in  but  few  members  ;  still  the 
gates  of  hell  could  never  prevail  against 
the  church  of  the  Lord  Jesus.  Yea,  it 
is  evident  from  history  that  God  has 
caused  his  order  to  be  revealed  to  ua- 
;  believers  in  all  ages,  as  a  testimony  or 
witness. 


(Brun5»forfc!?cn5c  S^'^&^n 


2.  5r.  C6l>ic^ird)e@ctt{^  ju  feincr|  Query  2.  Whether  it  be  impossi- 
Si'it;  unt  auf  feinerlei  ^Beife,  in  irgenti  cis!ble  for  the  church  of  God  to  exist  at 
migenSlietiiinlciv  ol)ne  l>ie  crfle  unb  du^es  any  time,  in  any  manner,  and  even  with 
re  ^lUifsOrbnunci  tK|Tel}en  fonne;  ivie  cts  j  but  few  members,  without  tTie  primi- 


tva  bie  3fr*«litifd)e  ^ird)e  n.id)  3of.  5,  5. 
7.  cine  cjeraume  S^it  in  t'^r  SBiifrca  ol)ne 
tie  33cfd)ncitun^  bcjlanben? 


tive  and  outward  order  of  baptism,  as 
perhaps  was  the  case  with  the  Israelite, 
church  according  to  Josh.  5  :  5, 7, 
which  continued  a  considerable  time 
in  the  wilderness  without  circumcision? 
Answer.  The  church  of  Christ  is 
bers  geerbnet,  v>on  tern  red)ten  ^Baumeiiler  in  no  ofher  way  ordered  by  the  great 
3efu  GljiifTC;  ale  ba§  fie  folic  I)iilren  feine  master-builder  Jesus  Christ,  but  that  it 
5^auf  u:ib  Orfcnungf  ja  *(5t)rirru6  f)at  in  [  should  observe  his  baptism  and  order, 
feiiicr  (>5cnitinbe  ebcr  .^ird)C  adee  gar  \rol)I,  Yea,  Christ  has  ordained  every  thing  in 
gecrtnct  burd)  2(poflel  unb  Sel^rer^  Mnb :  his  congregation    or   church  perfectly 


niit  3«id)cn  unb  2Bunbern  genug  befcRi* 
get;  unb  ift  beeivegen  unn:'aljrfd)einlid)/ 
baf,  jemalen  eine  itii-d)e  (Hjrifri  ober  @cs 
meinbe  Ijat  fct;n  fonnen,  o^nc  bic  ^auf 
unb  Orbnung  ivie  es  ber  n3al;re  v£t:fccr 
6efol;lcn. 

S)af;  a6er  niibt  fcUten  €celen  gcirefcn 
fci;n,  bie  etira  im  pcrborgencn  ftnb  gejogen 
trcrben  ju  ber  if  ird)e  (5l)rijii/  leugnen  ivir 


well  by  apostles  and  teachers,  and  which 
is  sufficiently  confirmed  by  signs  and 
miracles.  It  is  therefore  improbable, 
that  there  could  ever  have  been  a 
church  cr  congregation  of  Christ  with- 
out the  baptism  and  order  as  the  true 
founder  (or  author)  has  appointed. 

But  that  there  should  have  been 
souls,  who  were  secretly  drawn  to  the 
church  of  Christ,  we  do  not  deny, 
nid^t;  ob  fie  ober  gefclget  unb  (Sl)rit!um '  Howover,  whether  they  obeyed  and 
cjfentlidi  befennet/  pber  cb  fie  bic  S'ljre  ber' publicly  professed  Christ,   or  whether 


2Bclt  licbcr  geljabt  a(&  bic  Gbre  ®ottc?f 
laffcn  »rir  an  fcinen  Ort  geftcllet  fepn. 

5PaP  abcr  aniangt  bie  ^ff'^l'tihtc  .S'ird), 
fc  ficbet  man  flar  baf;  bic  ifinber  niuftcn 
in  ber  IBuilcn  bic  edianbc  (Jgijpti  tragen, 
unb  audi  bic  9Jiiffctt)at  ibrer  "Satcr!  eo 
bat>  fie  abcr  in  ba5  ferbcif,cne  ?anb  roolU 
ten,  unb  el)C  fic  bic  ertle  ■Jtabt  3erid)o  eins 
nabntcn,  muf,ten  fic  rerber  atlc  bcfdmittcn 
n?cibcn,  unb  ©ctt  fagte  ju  ^cfua  5 : 
"I;cutc  babe  id)  bie  ed)anbe  C'grjpti  van 
eud>  gorcnbet:"  Unb  ba  burften  fie  crtl 
bae  'PafdM  baltcuf  jutjor  abcr  nid)tf  rrcU 
d}ee  bann  nud)  ein  Sorbilb  iff  gcni^efcn 
auf  un5  ;  bann  fo  lange  irir  in  ber  ^SiiJ 
ftcn  unb  grcf,cn  lluorbnung  unb  llnge»ri§s 
!}cit  iranbeln,  cb  irir  fd^on  aus  ©gijpten 
rrdren  aupgcgangcn  u.»cn  ben  grcben  eiiuj 
ben  burd-)  eine  maditige  .(;anb  ©ottee  cries 
fet,  jo  fonnten  ivir  bod)  nid't  in  ba? 


they  loved  the  honor  of  the  world  more 
than  the  honor  that  cometh  from  God 
only,  (John  5  :  4i,)  wc  will  not  deter- 
mine. Concerning  the  church  of  Israel, 
we  clearly  see  that  the  children  in  the 
wilderness  had  to  bear  the  reproach  of 
Egjpt,  and  also  the  transgression  of 
their  lathers  !  But  as  soon  .  as  they 
were  about  to  enter  the  land  of  prom- 
ise, and  before  the  taking  of  the  first 
city,  Jericho,  they  were  all  to  be  cir- 
cumcised. God  said  therefore  to  Josh- 
ua (ch.)  5  "This  day  have  1  rolled  away 
the  reproach  of  Egpyt  from  off  you." 

Then  they  were  permitted  to  keep  the 
passover,  but  not  before,  and  this  also 
was  intended  as  a  figure  for  us.  For  so 
long  as  we  walk  in  the  wilderness,  in 
great  disorder  and  uncertainty,  although 
we  have  gone  out  already  from  Egypt, 


GROUND-SEARCHIJ^G  QUESTIONS  &c. 


117 


Jnau§  ©ottcg  ein^e()en,  unts  in  tcr  ®es 
mdnfibnft  S^fu  unb  feincr  ©(icbcr  bas 
SBrob  Orcibcn  :  fonteru  @ctt  forbcrtc  «ud) 
ren  une,  rcic  follten  getauft  fet;"/  ""b 
jTjirb  C5  audi  iroljl,  obfAon  im  SSenfeorges 
ncrir  ron  eincni  jtbm  forfccrn,  nninn  tie 
93Jenl"il)cn  nur  auf  tie  inrrenbiijc  €timme 
mcrFtcn,  unt  mit  itjrer  Selbftyfrieugining 
fcl^en  tl^dtt'ii. 

3.  %t.  Ob  tann  tie  ^irc^e  ©ottes 
f^ier  auf  erten,  in  roId}er  S^itr  fci^  f""' 
tie  Xaufortnung  nic^t  nieljr  6eo6a*tct 
rcorben,  ganj  unt  gar  auf^el)6iet  l;a6e  ? 

2(ntm.  2Benn  tie  crfJc  5:aufortnun9 
nuf^el}crct  l)atte,  fo  l)dtte  aurf)  freilid)  tie 
^ird)e  Sljriili  aufiic!}oret,  unt  rcann  fcbon 
igeelen  gewefen  xvartn,  tie  unter  tern  gro* 
f,cn  aSerfall  Ijin  unt  I)er  gefeufjet  I;dtten, 
fo  l)dtte  inan  es  nod)  feine  ivird;e  nennen 
fonnen;  reeilen^  tvir  nber  glauOenr  unt  es 
ciud)  n:>c!;l  au5  ten  alten  Jrijlorien  ju  tv- 
ircifcn  \rdre,  taf,  tie  erjle  5aufe  niemalen 
aufgel)cret  nad}  ter  Ortnung  Sl^ripi,  fo 
fjat  aud)  niemalen  tie  ^fird}e  aufgeljoret; 
unt  foUten  nuc  tvenige  geiuefen  fei;n. 


4.  Sr.  SSBie  fte  foldjeS  mit  ter  ^Bcrljeifs 
fung  gfjrifli  9JJatt!).  16,  18.  taf,  tie 
■^forten  ter  .pollen  feine  ©emeinte  aud) 
nid)t  ubcrnjditigen  foHenf  u.  Sap  28,  20. 
fca^  er  bei  iljnen  fet;n  rccHe  alle  5age  bi§ 
an  ter  2BeIt  Snte,  unt  bergleidjen;  jU  rci# 
men  getrauen  '.' 

?(ntro.  !r»ief<6  ijl  beantrcortet,  weilen 
wr  glauben,  ba§  tie  ''Pforten  ter  pollen 
tie  ©emeinte  Sf^rijli  nid)t  fibenrdltiget 
\)at ;  fontern  fte  iji  gellieben,  unt  wirb 
bleiben  bie  an  ter  3Belt  (£nte. 

5.  %r.  SfiBaS  fint  bann  t)on  len  unteugs 
fcaren  SfWfl'n  ttr  9Bal)r!)eit  nad)  ter 
©ottfeligfeit  flatten,  tie  fidj,  am^  unter  foU 


and  have  been  saved  from  gi-oss  sins 
by  the  mighty  hand  of  God,  yet  wc 
could  not  enter  the  house  of  God,  nor 
break  bread  iu  the  communion  of  Jesus 
and  his  members.  For  God  requires 
of  us,  that  we  should  bei  baptized,  and 
will  require  it  also  by  the  calls  of  his 
spirit,  if  men  will  listen  to  that  inward 
voice,  and  obey  it  by  denying  them- 
selves. 

Question  3.  Whether  the  church 
of  God  here  on  earth  at  such  time  had 
ceased  to  exist  altogether,  when  the 
primitive  order  of  Baptism  was  observed 
no  longer? 

Answer.  Had  this  primitive  order 
of  baptism  ceased,  then  of  course  the 
church  of  Christ  bad  ceased  to  exist, 
and  though  there  had  been  souls,  who 
here  and  there  lamented  the  great  apos- 
tacy,  they  could  not  have  been  called 
a  church. 

But  since  we  do  believe,  and  think  it 
may  be  shown  also  from  ancient  history, 
that  primitive  baptism,  as  ordained  by 
Christ,  never  has  ceased  to  be  prac- 
ticed, it  follows  as  a  consequence,  that 
the  (true)  church  never  ceased  to  exist, 
though  it  should  (at  some  periods) 
have  consisted  of  but  few  members. 

Question  4.  How  would  you  un- 
dertake to  reconcile  this  with  the  prom- 
ise of  Christ,  Matt.  16  :  18,  'That  even 
the  gates  of  hell  should  not  prevail 
against  it;"  andch.  28:  20,  'That  he 
will  be  with  them  (his  disciples)  al- 
ways, even  unto  the  end  of  the  world," 
and  similar  declarations  ? 

Answer.  This  is  (already)  answer- 
ed, because  we  believe,  that  the  gates  of 
hell  have  not  prevailed  against  the 
church  of  Christ,  but  it  has  remained, 
and  will  remain  even  unto  the  end  of 
the  world. 

Question  5.  What  then  do  yoa 
think  of  the  undeniable  witnesses  of 
truth  according  to  godliness,  who  have 


18 


(5run5forfd}fn5)e  ^ragcn  k. 


d;er3f'f>  rcn  Snbrbunt'Cft  ju  3al)rl)unbert  appeared  at  such  times,  from  century  to 
onnodi  l)enJ0r9etl)an :  Unfc  ob  foKbc  nur  century;  and  whether  simply  because 
tefivciicii/  t>a^  fie  ni*t  nact)  ^er  (rften  they  were  not  baptized  according  to 
OrDnunii  I'ietauft  n'crten,  feinc  ©liebmas ,  the  primitive  order,  they  weie  not 
^en  ^l)ririi>  unb  fdner  im  bciti  GPefen  tes  I  members  of  Christ  and  of  his  true 
©eillefi  rercinit\tep  ©emcine  cber  rcaljren '  church  and  congregation,    united  es- 


^intf;  ijeirefen  fepcn? 

5(ntit).  (5l;ri|}u^  fpricbt  gjJnttl).  7. 
5}irtn  tcllt  ben  ^Saum  nn  ben  ^-rucl-iten  ers 
fennen;  weKen  n?ir  nun  glauben,  bat;  bas 
fdiene  33ud-!erfd)reiben  ober  oucb  'U>ei|Tai 
gen,  nid)t  eben  bie  5xud)te  eine5  guten 


sentia'ily  in  the  spirit,  simply  because 
they  were  not  baptized  according  to  the 
primitive  order  ? 

Answer.  Christ  says,  Matt.  7: 
"By  the  fruits  ye  shall  know  the  tree." 
Now  since  we  believe,  tiat  the  writing 
of  fine  books,  or  even  prophesying,  are 
ot  the  proper  fruits  of  a  good  christian, 


etjrifren  fei;n,  nH%i  man  il)n  aUcin  erfens  I  by  which  we  shall  know  him,  and  on 
nen  fell,  unb  barum  fonnen  wiv  cinen  [thia  account  cannot  consider   a  person 

as  a  christian.    Yet  we  will  judge  no 


g}u'nfiben  nid)t  tor  einen  (§l)riften  l)a!rvn, 
bennodi  n'otlen  xvW  nienianb  iid;ten,  unb 
roeil  ivir  bicfe  ?eutc  in  il;rem  i!cben  nidit 
gefannt,  fo  (affen  ivir  fie  itjrem  @ott  fttlnn', 
unb  Fann  all  it)r  ^2d)reiben  ober  audrlPeifs 
fagen,  un?  bae  St^angeliuni  3efu  nid)t  rer* 
bad  tw\,  Miad)en :  unb  w^x  fennen  fie  niegen 
tcni  'ii-ciffagen  allein  nid^t  for  bie  .^'irdie 
Slivitli  balten,  n?ann  fie  nutt  in  ber  2el)re 
3cfu,  in  ber5:aufunb  ubritjen  Orbnuncicn, 
fo  er  befoljlen,  genpantelt  Ijaben. 

6.  !^r.  Ob  fte  nid)t  ber  SJJeinun^  fe»;en, 
ba§  bie  fo  lan^  tjerf.illene  "laufcerenionie 
in  ti-r  Ketcn  3«it  aUerbint(6  >»ieber  aufges 
riditet  iverben  nu'iffe,  unb  mit  irae  ©runft? 
ober  ob  nid)t  pitliiiebr  ber  alhreife  @ott 
biffe  juiu  cl}n|llid)en  '2Befen  bes  (ll)rif}en; 
tfjuni?  eben  nid)t  geborijie  Seremonie  bars 
urn  fo  fetjr  cerfallen  taffen,  bag  er  aud) 
bitfelbii^e,  reie  bie  9Sefd-.neibuna  im  alten 
Sfiunb,  ale  annod)  unpoUFommen,  unb  nod) 
nid)t  rcllFoinmen  madienb,  ganj  unb  gar 
aufl^ebcn,  unb  eine  neue  Oeconomie  unb 
^auetjaltung  t>ti  laurern  ©eifle  njic  alle 
•iprcpl^etifdjen  3Serl)ei|ungen  baljin  g«l;en, 
fwr  bie  Stinigcn  einfiiljren  xtcUtl 

^ntxv.  ^ir  {inb  ber  9>i(inung  unb 
glauben,  gleid)  trie  ber  Mpofiel  Jpebr.  7, 12. 

fd)reibct;  bag  fo  lang  bae  <Prieflertl)um 
nid;t  tnrdnbert  wixi,  aud;  bas  ®efe|  nidjt 


man,  and  since  we  did  not  know  these 
meu  in  their  lives,  we  leave  them  to 
their  God;  and  all  their  writings  and 
pnipuesying  cannot  make  ua  to  suspect 
the  gospel  of  Jesus.  And  on  account 
uf  their  prophesying  alone  we  cannot 
deem  them  to  be  the  church  of  Christ, 
if  tlity  did  not  walk  in  the  doctrine  of 
Jesus,  in  baptism  and  other  ordinances, 
as  he  has  commanded. 

Question  6.  Were  they  not  of  the 
upiuion,  that  the  ceremouy  of  baptism, 
which  had  been  so  long-  in  decay,  is, 
by  all  means,  to  be  established  again  in 
i he  latter  times,  and  if  so,  for  what 
puipose?  Or  did  not  an  all-wise  God 
permit  this  ceremony,  which  like  cir- 
cumcision in  the  old  covenant  which 
covenant  was  neither  perfect  itself,  nei- 
ther could  make  any  thing  perfect,  to 
be  put  entirely  away,  that  in  its  room 
a  new  economy  and  dispensation  of  the 
pure  Spirit  should  be  established  for 
his  people,  in  accordance  with  all  the 
prophetic  promises  ? 

Answer.  We  are  of  the  opinion, 
and  believe  as  the  apostle  eajs,  Heb. 
7  :  12,  'That  as  long  as  the  priest- 
hood is  not  changed,  of  necessity  the 


GROUND-SEARCHING  QUESTIONS  &c. 


119 


l>arf  peranbcrt  n.Kr^en ;  bann  fo  lang  brt§ 
Seoitifite  -:priejlfrtl)um  gcirnnbcn,  fo  lan^ 
l)at  niemanb  ba^  @cfe|  cbcr  bie  Q3efd)nei* 
fcung  nufbebcn  bi'irfeii;  obne  ^rcf,t  €trafe 
unb  Hn^nabc  Oei  @Ptt:  abcr  Sljriftu^ 
gcfommenf  ^at  er^  al^  ber  citiige  >^oI)e* 
priffrcr  unb  €el)n  ©otte?,  ein  ©efcfe  bes 
2e6eng  eingefuljret,  unb  bas  ctfie,  treil  ef 
ju  fibn^acl)  roar  unb  nicl)t  BoIlfointTien  ma* 
i1}cn  Fonnte^  anfje^obcn,  unb  einc  eirige 
Srlofung  funben,  ben  5Ce<5  in  ba^  2(ller* 
^eiligiTc  gecjfenbarer/  unb  lauter  ©efefee 
b«§  l'ft'en§  gegeben/  feinen  SBillen  ober 
iejlament  tnit  feincm  ^Blut  f^ft  gemad)t, 
ivir  glnubcn  unb  befennenf  tuf,  ircnn 
ein  Sugcl  pom  ^immel  fame,  unb  eiit  ans 
ber  otcr  it^tv  Gwngelium  sermeinte  ju 
offenKirenf  ba§  aud}  foldier  Sni;el  muffe 
rcrflud-t  fftjn;  nad)  bem  Sfw^nifj  '^<iu[i 
©alar.  1,  8.  Unb  barum  glauben  \v\r  ba§ 
bie  Sehre  ^t\u  beg  ©efreu6i(\ten  fode  c^e^ 
flatten  n?erben,  big  er  felbilen  n?irb  wiebers 
fommenf  unb  mit  ^-Euerfiammen  Diadi 
ibcn,  an  benen  fo  feinem  Spangelium  nidit 
ge^orfam  finb  geroefen;  naA  bem  Sfugn'fe 
<Pauli  2  5t)e(|.  1,  8.  4Be§niet^en  bann  bie 
Seljre  ^efupcn  ben  ©taubiijen  auii>inbiefen 
itagen  ivirb  billig  maffen  getjalten  iverben^ 
ben  Un^laubigen  aber  ijl  nid)t6  befot^len. 


7.  'Jr.  Ob  file  in  jenom  ^-afl  md)t  ers 
ftnnen  unb  befennen  muffen/  ba|  j^u  berer 
9Bieb«.'raufrid)tun9  foirol^l  alg  ju  beren  ers 
fjen  Sinfelun^f  ein  uninittelbarer  flottlis 
d)(X  Q3eruf  o;el)ore  unb  erforbert  roerbe,  bers  i 
(jteidien  nail)  bem  SfUS"'^  ber  edntft  unb 
allgemeinen  Q3efenntni§,  jeber.^eit  bei  fots 
d)tn  gro§en  ^ird)en  Dieformationen  er« 
gangen  ? 

%ntm.  ®ir  gtauben  biefeS  gar  »pol)(, 
ba|  ju  ber  2(ugrid)tun<)  ber  Sebre  3«f« 
ein  unmittel6orer  iBtruf  unb  5rie6  beS 
©eiftes  ©otteg  erforbert  roirb  :  ba§  aber 
biefer  35eruf  mit  Seid^en  unb  2Bunbern  rori 


law  may  not  be  changed."  For  as  long 
as  the  Levitical  priesthood  was  stand- 
ing, 80  long  no  body  was  permitted  to 
abolish  the  law,  or  circumcision  with- 
out incurring  severe  punishment,  and 
the  displeasure  of  God.  But  when 
Christ  was  come,  he  as  the  eternal 
High  Priest  and  Son  of  God,  intro- 
duced  a  law  of  life,  and  the  first,  be- 
cause of  its  weakness  and  not  being 
able  to  make  perfect,  was  abolished. 
Christ  'having  obtained  eternal  redemp- 
tion for  us,"  revealed  the  way  to  the 
Holy  of  Holies,  gave  none  but  laws  of 
life,  and  has  established  bis  will  or 
testament  by  his  blood,  so  that  we  be- 
lieve and  confess,  should  an  angel  from 
heaven  come,  and  would  intend  to 
reveal  another  or  better  gospel,  that 
even  such  an  angel  must  be  accursed, 
according  to  the  testimony  of  Paul.  Gal. 
1  :  8.  Hence  we  believe,  that  the 
doctrine  of  Jesus  the  Crucified,  is  to  be 
observed,  until  be  himself  shall  come 
again  in  flamiag  fire,  and  take  vengeance 
on  them,  that  have  not  been  obedient 
to  his  gospel  in  accordance  with  the  tes- 
timony of  Paul,  2  Thess.  1  :  7,  8. 
Therefore,  the  doctrine  of  Jesus  is  just* 
ly  to  be  observed  by  the  believers  in 
these  (our)  days,  bat  to  the  unbeliev- 
ers nothing  seems  to  be  commanded. 

Question  7.  Whether  in  that  case, 
they  are  not  compelled  to  acknowledge 
and  confess,  that  to  the  re  establishment 
ofthesame,  as  well  as  to  its  first  in- 
stitution an  immediate  divine  calling  is 
necessary  and  required,  such  as  accord- 
ing to  the  testimony  of  scripture,  and  to 
general  confessions  have  occurred  at  all 
times  in  such  great  reformations  of  the 
church  ? 

Answer.  We  believe  indeed,  that 
for  the  establishing  of  the  doctrine  of 
Jesus  an  immediate  calling  and  incite- 
ment of  the  Holy  Spirit  is  required. 
But  whether  this  calling  is  to  be  con- 


/  / 120 


<5run5>forfd)Cut)c  5i«8cn  jc. 


ien  93icnfd)fn  foil  befcfiigct  unb  gsoffcns 
baret  roevberif  !)icrinnen  troDni  unr  fcem 
alliriffenbm  @ctt  niit)t^  vorfcl}rei()eiv 
uiifb  genug  fci;it  fo  er  pou  @ott  ij?,  tie 
9J?enfct}en  motjeng  gtaubm  cber  nitbt: 
fjiorin  mu|3  man  gefnffen  fcyn. 

8.  %x.  06  bann  ciner  untcr  if^nen  nufj 
mten  fonncf  fcer  »cr  @ott  auf  fdne  €cefe 
unb  33crantnioituns)  in  bcr  €tunbe  fcincg 
Sobe^f  unb  am  Xa^i  be§  @erid)tg  ju  fagen 
getrauCf  ba^  er  einen  fo(cl)en  unmittelbaven 
Seruff  b'e  fo  lang  rerfallcnc  taufcrbnung, 
unb  bamit  cine  ganj  ncue  ^fird)e  (5l}riili 
I)icr  auf  Srben  (teri)(i'id[)cn  fcit  bcr  2(pcfl-el 
unb  bcr  erjien  St)rirren  '^iMiv.  nicht  niel^r 
geu>cfcn  feijn  folic)  riMcbcr  aufjuvid}tenr 
»on  @ott  empf.inijcn  l>i6c? 

S(ntn).  bie  '^Ijarifacr  von  3""uf«* 
Icm  fanbtcn  unb  lichen  ben  3oI)anncm 
fragcn:  Ob  cr  (^l)riiius  ober  ein  '^fopI)Ct 
SiXji,  anilcn  er  taufcte  ?  fo  antjvortete  er : 
ic^  taufe  eud)  niit  SBaffer  jur  ^Suf^e,  abcr 
cr  ifi:  mitten  untcr  cud)  gctrctcn,  ben  il)r 
nid}t  fennetf  ber  roirb  eud)  mit  '^i\xi'i  unb 
mit  bem  ^^iciligcn  @ci|l  taufen.  2((fo  fas 
(jen  rcir  aud)  in  bcr  Sinfalt,  nnr  taufen  ja 
nur  im  SBaffer  auf  ben  ®lauben  an  S^ri* 
flum,  »tfld)er  in  biefen  Xagcn  feine  etims 
sne  in  ben  .^crjen  bcr  SJJenfcbcn  I)6ren 
!d§t;  Ol  tl)dte  man  nur  fctgen  unb  il)n 
red)t  fennen,  fo  foUte  er§  allein  fcijn,  unb 
vourbe  e§  aud)  allein  bleibcn;  ber  fid)  in 
biefer  3«'t  eine  ©emcinbe  rcirb  aufrid)ten 
anb  fie  l)eili9cn  unb  reinigen  burd)g  2Gafs 
ferbab  im  ^ort  epl)cf.  5,  26.  unb  biefcs 
irirb  fid)  fein  DJitufd)  biirfcn  juci^nen, 
fiber  eor  9JJenfd)cn  fagen  cr  ivare  gefanbt 
son  @ctt  eine  ©emcinbe  aufjurid)tenr  fons 
iern  er  ruirb  gerne  <*jott  bie  £l)rc  laffen,  u. 
jrann  fd)cn  @ott  dnige  ate  fonberbarc 
SSJerfjeagc  I)ieju  6raud)en  ivirb,  fo  mu| 
man  fit  nur  barin  prufen^  ob  fie  ton  @ott 
i(cfanbt  feyen  noit  Soljanneg  fagt  Sap.  3, 
34.  SDann  n)eld)cn  ©ott  gefanbt/  bcr  xa 
fcet  ©otteg  SRJcrt. 


firmed  and  manifested  before  men  by 
signs  and  miracles,  in  this  we  would 
not  prescribe  any  thing  to  the  all  know- 
ing God.  If  the  calling  is  of  God,  let 
that  suffice,  whether  men  will  believe  or 
not;  in  this  we  must  be  resigned. 

Question  8.  Whether  any  one  of 
them  could  rise  up,  and  venture  to  de- 
clare before  God  in  the  hour  of  death, 
and  in  the  day  of  judgment,  on  his  con- 
science and  in  view  of  his  accountabil- 
ity that  he  had  received  from  God  such 
an  immediate  call  to  re-establish  that 
order  of  baptism  so  long  neglected,  and 
thereby  form  an  entirely  new  church  of 
Christ  here  on  earth,  such  as  had  not 
been  since  the  time  of  the  apostles  and 
primitive  Christians  ? 

Answer.  When  the  Pharisees  sent 
from  Jerusalem,  and  propounded  the 
question  to  John,  whether  he  was  Christ 
or  a  prophet,  because  lie  baptized, — 
he  answered,  "I  indeed  baptize  you 
with  (in)  water  unto  repentance  ;  but 
there  staadeth  one  among  you,  whom 
yc  know  not,  who  shall  baptize  you 
with  (in)  the  Holy  Ghost  and  with  (in) 
fire."  Thus  we  say  also  in  our  simpli- 
city. We  indeed  baptize  only  in  water 
upon  the  faith  in  Christ,  who  in  these 
days  causes  his  voice  to  be  heard  in  the 
hearts  of  men.  Oh  that  they  would 
only  obey  and  know  him  truly,  then 
He  would  be  it  alone,  and  would  also 
abide  with  us,  who  at  this  time  will 
build  up,  sanctify  and  cleanse  his 
church  "with  the  washing  of  water  by 
the  word."  Eph.  5  ;  26.  Then  no 
man  would  undertake  to  appropriate 
this  to  himself,  or  declare  before  men, 
that  he  was  sent  from  God  to  establish 
a  church,  but  willingly  he  would  give 
the  glory  to  God;  and  though  God 
may  employ  some  as  peculiar  instru- 
ments, we  must  nevertheless  try  them, 
whether  they  are  sent  of  God,  as  John 
said,  ch.  3  :  34.  "For  he  whom  God 
hath  sent,  speaketh  the  words  of  God." 


GROUND-SEARCHING  QUESTIONS  &c. 


121 


9.  ^-r,  ®orin  tod)  fotd)er  fein  unmit; 
tftbarcr  Q3eruf  &cftcl)e,  iinb  rci«  er  fcenfelOen 
an  bie  X;er^cn  unb  'IJciriffen,  foirol}!  berer,  ^ 
tic  nodi  unter  ben  €ecten,  nl*'  aud)  bcrcrr 
fcic  6creit6  au§cr  bcncnfeieeit  finb,  ju  il^rcr  ^ 
fluferliiten  cber  inneilidicn  Uebfrjeugunt! 
reditfettiijen  unb  bartl}un  fonne  obcr  vcoU 
k? 

Sfntn).  fT'er  unmittelbnre  3?eruf 
flel)et  ja  bnrinn  baf,  ee  ber  9JJcnfd}  inner* 
lid)  fraftici  burdi  ben  @cif}  @otte5  gemife 
ifrf  unb  fid>  nidit  befuniniert,  bic  SJJcns ' 
fdicn  niogcne  g(iiu(ien  ober  nid)t;  gleidiane 
nun  ei!riilu&  felbiT  fpvid)t:  Set).  6,  43. 
44.  5DJurret  nid)tf  C5  fann  nienuinb  ju 
mir  fcnimen,  e5  fey  bann,  baf,  il;n  jiclje 
ber  25ater  ber  mid)  gefanbt  \y\t :  S6cn  aU 
fo  ifr  ii>  nod)f  C6  fnnn  nicni.inb  jur  5el)re 
Cjljrifii  fommen,  cr  niu|  fid)  bann  torn 
SBater  jieljen  (affen,  unb  mv  bem  Suii  bes 
QJatcrs  folgen  vrirb,  ber  vrirb  ivobl  crfcns 
nen,  wo  bie  berufenen  unb  au6ernidl}(ten 
©laubiiien  fet;n. 

10.  %r.  C6  nid}t  nad)  ber  2Cal)rl)eit 
Oilli^  bator  5U  !)alten,  baf,,  wann  bieS 
SCeif  au6  @Dtt,  u.  fie  einen  fold)cn  unmits 
telbarengottlidien  5?eruf  Ijierju  cmpfan^en 
|;fltten,fid)  gutTvitlicieeeclon  alfofcrtbei  taus 
fenben  baju  iriirben  cin^efunben^aben,  wie 
in  ber  erj^en  ^fingfren  neuen  ^ejlamente, 
flHf  bie  bamaliije  33en:?eifunii  be§  ©eiftcs, 
unb  ber  ivraft  3efu  gl)riili  in  unb  an  ben 
?{poileIn  M  S^mn  ()cfd)e^«n  ? 

%ntro.  dljriilus  fpr;d)t  9JJattt;.  24.  ^u 
ten  Seinii^en,  infonbeil)cit  bet)  biefer  S^itf 
fie  follen  fid)  nur  rorfeljen  ba^  fie  nid)t 
serfiibret  reerben,  cr  fprid)t  ja  nid)t;  ba§ 
in  fcldicr  triibfcligen  3«it  (>forin  irir  Icibcr 
jc|t  UW' t"^  t*!*  Sicbe  in  ticlen  .^crjcn  cr* 
faltet  if},)  bic  93Jcnfd}cn  faufcnbrccife  ju 
ffincm  (S»an^c!io  laufen  njcrbcn ;  ja  felbji 
tie  gutn)illigcn  «SccUn  laufcn  cbcn  nid}t  fo 
gcrne  in  fcie  9iadifoIi\e  Sefu,  irobci  man 
allc^  verlcugncn  mu§,  fo  man  anbcre 
(S^rijlc  rtc^t  folgcn  will 


Question  9.  Wherein  then  does 
his  immediate  calling  consist,  and  how 
could  or  would  he  justify  and  prove  the 
same  to  the  outward  or  inward  convic- 
tion in  the  hearts  and  consciences  of 
those  who  are  still  belonging  to  sects 
as  well  as  to  those,  who  are  already 
withdrawn  from  the  sects  ? 

Answer.  The  immediate  calling 
indeed  consists  in  this,  that  a  man  feels 
inwardly  and  powerfully  assured  by  the 
Spirit  of  God,  and  is  not  concerned 
about  it  wiiether  men  believe  it  or  not. 
Even  as  Christ  himself  says,  John  6': 
43,44.  'Murmur  not  among  your- 
selves. No  man  can  come  to  me,  ex- 
cept the  Father  which  hath  sent  me 
draw  him."  Thus  it  is  also  at  this 
time :  No  man  can  come  to  the  (true) 
doctrine  of  Christ,  except  he  is  willing- 
ly, drawn  by  the  Father,  and  he  that 
will  obey  the  Father's  drawing,  will 
easily  know,  where  the  called  and  cho- 
sen believers  are. 

Question  10.  Whether  we  may 
not  readily  and  in  truth  suppose  that 
if  this  work  proceeded  from  God,  and 
they  had  received  such  an  immediate 
divine  call  to  it,  thousands  of  souls 
would  willingly  and  at  once  have  come, 
as  at  the  first  Pentecost  of  the  New 
Testament  upon  the  demonstration  of 
the  Spirit  and  of  power,  which  then 
occurred  in  and  about  the  apostles  of 
the  Lord  ? 

Answer.  Christ  says,  Matt.  21, 
to  his  disciples,  referring  especially  to 
these  latter  times,  that  they  should 
"take  heed,  that  no  man  may  deceive 
them."  He  says  not  indeed,  that  in 
such  troublesome  times,  (in  which, 
alas  !  we  are  now,  since  love  has  grown 
cold  in  so  many ;)  men  would  run  by 
thousands  to  his  gospel.  Nay,  even 
upright  souls  do  not  walk  so  readily  in 
the  footsteps  of  Jesus,  whereby  all  is 
to  be  denied,  if  indeed  we  wish  t»  be 
i  true  followers  of  him. 


122 


<Brun5forfclKn5)c  ^ragcn  2C. 


Sbrifrug  fpriitt  iiielmcbr  ren  biefcr 
la  tcr  c;rof,;  ©reuel  ber  QSerniufliing  ficb 
offenbiucn  rcivt,  unb  ijl  nur  aefai^t;  man 
fo!le  lUif  lit  T^erge  flieljen,  bas  if},  bie  l'el)j 
re  !>efii  bc^  @efreu|ic;ten,  if}  frbobet  bei 
alien  ©[.lubij^enf  unb  if}  bie  i^tnbt  @ottep 
unb  ber  Qicrg  oion;  niouon  >f  {6r.  12,  22. 
23.  ricl)et:  5Bol)in  jcbfrjeit  all?  irrtl)rc 
@lriubi;]C  gcf^oVn  finb,  unb  fann  mancber 
fein  'JGeili  unb  j^inb  nittt  einninl  initbrins 
gen,  n'ie  C6  beni  5otl)  erciiini^en,  c6 
fd}on  burd)  einen  gettliiten  Qieruf,  buni) 
Snci^l  nu?(]ffiil)rct  wnrb,  bcm  ^Serberben 
ju  cntflid)en,  feinen  ^-reunben  voat  cp  ben; 
nod^  ladierlidv  j'l  cr  mufte  fein  cii^en  ^Beib 
nuf  bcm  ^l^c^}e  f}el)en  laffen.  S?epivei-im 
bnnii  Q!l)rif}u6  gnr  fur^  cinem  ticfen 
5?n(!  bcnfcn  Juc.  17,  32.  ju  b<n  feinen 
fprid  t:  ©cbenfctnn  5otl)6  ^PeiH 

11.  ^-r.  06  bie  2Baffertauf  beriief}rtlr 
(ibfchit  notbmenbig,  baf;  fd^led  tfrbini-,9 
iiienMnb  oi)ne  bicfclbe  feliji  n^erben  fonne, 
er  gl.uiOe  unb  le6e  nudi  fonf}fn  fo  beilig 
unb  unftrdfiiidi  aB  er  immer  ivofle  ? 

2(ntitt.  ?5?ir  glnuBen  unb  liffennen, 
taf,  im  iilfen  unb  neuen  'Jeflammf,  nur 
bin  Oil.iubio,fn  iScgen  unb  ^ieliafcit  perbeis 
^en  if}  :  Unb  n^ie  bie  @l.iultir,fn  jeber^eit 
gefinnet  unb  cienrtet  (\evreffn  finb,  fehen 
toir  iin  bem  ()liiutiic\en  ^IDralMmr  bem  55.1-- 
ter  nller  @l,iubii(f  n,  mt  cr  in  nil  m  &ott  (\ts 
I;crfiim  geirefen  u.  bie  5Serbeif,un(i  erl.inflft, 
Wfgen  feine^  Wlauben^,  ber  lebenbici  n'nr, 
unb  l).it  alfo  IPerfcbeS  ®ol)orf,ims  c^"  vurt 
fet.  '2(tfo  <il.uiben  wir,  w.inn  ein  -Wenfd-) 
^eilig  unb  unftraflid)  lebet,  unb  b.i^  Seben 


Christ  is  rather  rpeaking  of  such  a 
time,  where  the  abomination  of  desola- 
tion shall  be  revealed,  and  we  are  only 
told  to  flee  to  the  mountains,  i.  e.  to 
the  doctrine  of  Jesus  the  crucified, 
which  is  exalted  with  all  believers,  and 
is  the  city  of  God  and  mount  Sion,  of 
which  we  read  Heb.  12  :  22,  23.  To 
this  all  true  believers  have  taken  ref- 
uge, and  many  cauid  not  even  bring 
along  their  wives  and  children,  as  it 
happened  to  LoT,  though  he  was  led 
out  through  a  divine  call  by  angels  in 
order  to  escape  from  destruction.  To 
his  friends  it  still  seemed  ridiculous, 
and  even  bis  own  wife  he  had  to  leave 
behind  on  the  road.  Therefore  Christ 
speaks  very  briefly  and  emphatically 
the  solemn  words  to  bis  disciples,  Luke 
17  :  32.    '■'■Rememher  Lot's  wife." 

Question  11.  Whether  baptism  in 
water  be  so  absolutely  necessary,  that 
no  one  can.  by  any  means  be  saved 
without  it,  however  faithful,  holy  and 
irreproachable  he  might  be? 

Answer.  We  believe  and  confess, 
that  in  the  Old  and  New  Testament, 
a  blessing  aud  salvation  is  promised  on- 
ly to  the  believers ;  and  how  the  believ- 
cis  at  all  times  were  minded  and  dis- 
posed, we  see  in  fxithful  Abraham,  the 
father  of  all  the  faithful,  being  obedi- 
ent in  all  things  to  God,  and  obtaining 
the  proiuise  on  account  of  his  living 
t;iitli,  by  which  lie  also  wrought  works 
of  obedience.  Thus,  we  believe,  when 
a  man  lives  holy  and  piously,  and  this 
cjenjurfet  roirb  burd)  ben  nnibn-n  i^'U.iuben  [I'fe  is  produced  by  true  faith  in  Christ, 
(in  (S|)rif}um,  fo  n^irb  bcm  (J^hniben  ber  I  then  it  will  be  easier  to  faith  to  be  obe- 
@el)prfam  ,^ur  ^Cnffertnuf  in  Icil^■ter  fcwn,  j  dient  in  water  baptism,  than  it  was  to 
aii  bn  9lbrnl)nm  feinen         opfern  fodte,  Abraham   to    sacrifice  bis  son.  But 


SSJann  nbcr  bcr  5J?enfd>  nodi  mit  feinem 
®ott  bijputiret,  fpreitenb,  voM  fnnn  niir 
tad  SBaffer  Ijctfen  ?  fo  ij?  ein  foI(bed  Ijeili* 
9«d  5eben  nur  cine  eigene  ®ereditii^feit,  mU 

d)e  bcr  93icnfd)  auf5urid)ton  fudict,  (\tcid> 
n?ie  bic  Subcn  tl;aten,  wcbon  '^nulus  mel* 


while  man  is  still  disputing  with  his 
God,  saying,  what  can  water  help  me? 
then  such  a  holy  life  is  nothing  bat 
self-righteousness,  which   he   tries  to 

establish,  as  the  Jews  did,  of  whom  Paul 
makes  mention,  Rom.  10  :  9,  10.  And 


GROUND  SEARCHING  QUP:STIONS  &c. 


123 


bet  ?iom.  10,  9. 10.  lint)  foliter  ci^cnen 
Jpeiliyfiit  i)i  feine  eediiffit  perl)ci§eiv  fon* 
Itrn  SljritTu?  if}  beg  ©efefees  Snbe,  roer 
nn  ben  oj.iubet,  fcer  i|l  gereibt,  unt  ber 
©Irtubf  an  (Sl)ri|Tum  xvhUt  @el)orf.ini, 
unb  UntvTtl;dnii)feit  ge^en  alle  feine  2Gorte 
unb  ©eliote. 

12.  Sr.  06  bie  ^auptftede  SJJarci  16, 
16.  niilit  rielmeljr  bag  ©ejientbeil  enreife, 
ba  6l)riilu5  fo  bcbnittlicb  fagt:  2Ber 
nicf^t  ;]I.iu[)t,  (unb  nid)t  cjetauft  n)irb,)  ber 
irirb  rerbanimt  roerben  ? 

2(ntiv.  C93ir  ^(auben  ja  unb  befennen 
biefes  bag  nid)t  iini  ber  5auf  irillen,  fen* 
bern  niir  bcui  ©lauben  nn  (Sl)ritlum  bae 
eiDigc  I'cbcn  ferljeigen  ifr :  3ob.  3,  15 — 
18.  ^l«aniiii  fcllt  nun  ein  ©(aubiijer 
nid}t  uiollcn,  ttag  ber  ivi![,  an  ben  er 
c,hubt;  mil  mm  (SljriPus  niill  ber  @lauj 
bige  foil  (jctauft  trerben,  fo  ivirb  biefee  ber 
@laubii-,e  and)  \ro(Ien,  unb  ivann  er  fo 
vaiUr  unb  glaubt  n^ie  ^l}ri|lu5  >vill,  fo  ifter 
felig:  unb  nmnn  er  fd)on  aup  9^otl)  nid)t 
bie?:auf  crianijen  fonnte :  Qb<n  wk  %brcii 
l)am,  ber  reollte  feinen  i8oI)n  3faaf  opfern, 
unb  eg  (\efdHiI)e  nid)t/  ber  eoljn  reurbe 
nid}t  geopfert,  ober  ber  @el)orfam  n^urbe 
frfiillft,  unb  eriangte  ben  (gegen;  alt 
fo  aud)  ein  ©laubiger,  ber  ba  ivill  getauft 
fei;n,  unb  ai^  Oiotl;  nid)t  erlanc^et,  n?ie  ber 
@d)odier  am  S^rtutir  fo  i\i  er  felig :  mill 
flber  ein  9Jienfd)  nit^t  getauft  fet;n  fo  >virb 
er  billig  alg  ein  Unglaubiger  unb  Ungel^ors 
famer  geriditet  roerben,  nid)t  inegen  ber 
Xouf,  fenbern  rcegen  feineg  Unglaubens 
unb  Ungebcrfamg.  Unb  iji  gar  re*t, 
roann  (il)riftu6  fpridit,  irerglaubt:  fon« 
fJen  nnum  Gitjriftug  bie  €eligf<it  nn  bag 
SEBaffer  gebunben  \)htu,  fo  follten  bie  gjfen* 
fdjen  root)!  eljer  getauft  fe»;n  njoUen,  unb 
ten  eigenen  5BilIen  fonften  beljalten,  gleid) 
roie  ber  2(ntid)ri{}  t\)ut  unb  bie  €eligfeit 
nut  tern  2Baffer  jufc^rcibet,  ber  93?enfd) 
mag  fcnffen  Mm  nit  er  n?i(l. 


to  such  self-righteousness  no  salvation 
is  promised ;  but  he  that  believeth  in 
Christ,  who  is  the  end  of  the  law,  he 
is  justified;  aud  faith  in  Christ  produ- 
ces obedience  and  submission  to  all  his 
words  and  commandments. 


Question  12.  Whether  the  prin- 
cipal passage,  Mark  16  :  IG.  does  not 
prove  rather  the  contrary,  when  Christ 
so  emphaticallj  says,  "He  that  believ- 
eth not,  (and  not,  be  that  is  not,  bap- 
tized,) shall  be  damned." 

Answer.    We   believe    indeed  and 
confess  this,  that   not   on    account  of 
baptism,  but  only  to  the  faith  in  Christ, 
eternal  life  is    promised.   John  3  :  15, 
18.    Why  then  should  a  believer  not 
be  willing  to  do  what  is  the  will  of  him, 
in  whom  he  believeth  ?    Now  since  it 
is  the  will  of  Christ,   that  a  believer 
should  be  baptized,  it  is  also    the  will 
of  the  believer,  and  thus  believing  and 
willing,  as  Christ  willeth,  he  is  saved, 
although   lie  should   by    necessity  be 
prevented     from     obtaining  baptism. 
Just  as  Abraham,  who    was  willing  to 
sacrifice  his  son  Isaac,  and  it  was  not 
done; — the  sou  was  not  sacrificed,  but 
the  obedience  was  fulfilled, — obiaiued 
the  blest-ingj — so  likewise  a  believer, 
being  willing  to  be  baptized,  and  from 
necessity  net  being  able  to  obtain  it,  a3 
the  thief  on  the  cross  could  not,  is  still 
saved.    But  if  a  person  will  not  be 
baptized,  he  will  be  righteously  judged 
an  unbeliever  and  as  disobedient,  not  on 
account  of  baptism,  but  on  account  of 
his  unbelief  and  disobedience.  Hence 
it  is  quite   right,   when   Christ  says, 
"He  that  believeth!    Else;  if  Christ 
had  confined  salvation   to   the  water, 
men  would  be  much  more  willing  to  be 
baptized,  and  retain  their  self-will  in 
other  things;  as  Antichrist  is  doing, 
ascribing  salvation  only  to  the  water, 
though  a  person  may  do  in  other  things 
as  he  pleases. 


124 


<5run5forfclKn5ie  ^racjcn  jc. 


13.  ^-r.  Sffirtnn  bie  ®affertauf  fo  ah^a 
lut  netbiiv  iraritm  dl^riftu^  in  feiner 
35cri(preti9t  i^on  tiwn  (geligfeitcu  iOtattl). 
5.  fo  lyu  feine  £nrnf)nun9  bni^on  get!)an  : 
aucl)in  feiner  @ericbt66efct)r<i()untj  DJiattf). 
25.  ta  cr  bod)  fonber(id)  i^on  bcnen^  bic  ha 
felig  cberferbammt  roerben  follen,  l)anbe(tr 
ni(l)t  bie  ^eringfte  DJklbung  bauon  tf;ut  ? 

?(ntrt).  S§  ift  irunbcr^  \>af,  man  bod) 
ben  lautern  Sinn  ©otteg  nid)t  mcrfet; 
6i)riilu5  fprid)t  freilid)  9JJattl).  5,  eon  t?iej 
len  *geliiifeitcn;  ware  aOcr  woI)l  ju  fragenr 
wo  man  fcld)e  geligfeitcn  bod)  criangen 
fann  ;  ei}riilu5  fprid)t,  fe(ig  finb  bie  eanft; 
mut^igcn;  nun  nierfet  man  wo\)[  wit 
(El)riilu§  ruft  ?i3JattI).  11/  28.  29.  tomt 
Ijcr  ju  mir  u.  (ernet  son  mirf  alfo  6efennen 
tvir,  baf,(si)riilu6  allcin  bcr  ec[ii]mad)er  ift, 
unb  wer  fo  fclig  werben  wHl  wit  cr  DJi.itt. 
5,  prebiget,  bcr  niuf,  notl)n:'enbig  il}n  ans 
iu'l;men  in  tval)rcm  ©lauben,  unb  mu§ 
fid)  il)m  in  bcm  ®el)orfam  untenrerfen, 
n(6  cin  ?:l)on  feincni  '$:opfer,  unb  cr  ifJ  ber, 
fo  allcf'  neu  unb  felig  mad)en  muf,,  >rorj 
nuf  alle  '■propl)cten  gcirricfcn  Ijaben  :  unb 
®ott  fclbfl-en  njdfct  auf  bcn€oI)n;  wcis 
Icn  nun  gt>riiiu6  ber  e<ligmad)cr/  ja  bcr 
gutc  2(rjtf  aud)  bie  ?:aufe  notl}iii  ad)tct 
ben  ©laubigcnf  fo  ijt  aud)  bcr  @cI)orfam 
gegcn  bic5  ©cbot  bcr  ^:aufe  notl)ig  ^ur  ec< 
ligfeit;  cOfd)on  gl)riftu§  93?attl).  25,  felig 
preifft  bie  il)n  gefpcifet  unb  gcflcibct  !)a[)en, 
unb  mclbet  aud)  nidits  I'on  bcr  ncuen 
Greatur  obcr  SBicbcrgeburt,  wot>cn  cr  ge* 
fprori)en  Soljanni  3,  ba§  D^iemanb  oljne 
ffiiebcrgcOurt  ing  SKcid)  @otte6  fommcn 
f  onne,  unb  t;at  bortcn  nid)t6  gelcbrct  ron 
35cfud)cn,  luann  cr  gefangcn  fei;,  obcr  I'on 
(gpcifung  feiner  ©liebcr:  »vcr  JtoUte  nun 
nieinen  ober  mcincn  fonnen,  ba§  bie  9Jiatt. 
25,  unttiebergeOorne  SDJenfihen  obcr  Un; 
glaubige  iraren,  bie  tt  felig  preifet  um  ber 
auffern  SBSecfe  ttiHen,  o  ncin  I  2Ber  fodte 
abet  lueincn,  ba^  bie  2Sfrdd)ter  ber  ?:auf 
[ojjtcn  5civcf<n  fcjjn  :   3d}  glau6f,  ba^ 


Question  13.  If  baptism  in  water 
be  absolutely  necessary,  wty  has  Christ 
made  no  mention  of  it  in  his  sermon 
on  the  mount,  when  speaking  of  the 
blessings;  Matt.  5;  nor  in  his  descrip- 
tion of  the  (last)  judgment,  Matt.  25, 
does  he  intimate  the  least  of  it,  though 
he  treats  especially  of  those  who  shall 
be  saved  or  damned? 

Answer.  It  is  astonishing,  how 
little  men  attend  to  the  pure  mind  of 
God!  Christ  indeed  speaks,  Matt.  5, 
of  many  blessings;  but  we  might  do 
well  to  enquire,  whence  may  such  bless- 
ings be  obtained  ?  Christ  says,  'Bless- 
ed are  the' meek  j"  and  we  should  no- 
tice well,  how  Christ  calleth.  Matt.  11  : 
28,  29  :  'Coiue  unto  me  and, —  learn  of 
me  !"  Hence  we  confess,  that  Christ 
alone  is  the  Savior,  and  whoever  wishes 
to  be  blessed,  as  he  preaches,  Matt.  5, 
must  necessarily  accept  him  in  true 
faith,  aud  submit  to  tim  in  obedience 
as  clay  in  the  hands  of  the  potter,  and 
He  it  is,  who  must  make  all  things 
new,  and  save  all,  and  to  him  all  the 
prophets  have  pointed.  Now  since 
Christ  the  Savior,  and  good  physician, 
deems  baptism  also  necessary  for  the 
bf^liever,  obedience  to  this  command  of 
baptism  is  also  necessary  unto^salvation. 
Although  in  Matt.  25.  Christ  calls 
those  blessed  who  fed  and  clothed  Lim, 
without  saying  anything  about  the  new 
birth  or  regeneration,  of  which  he  had 
spoken,  John  3,  when  he  said  'Except 
a  man  be  born  again,  he  could  not  come 
into  the  kingdom  of  God."  Here  he 
said  nothing  of  visiting  him  in  prison 
or  of  (feeding)  giving  meat  to  his  mem- 
bers. Who  then  would,  or  could  think 
that  those  in  Matt.  25  were  unregener- 
ated,  or  un  relieving  men,  and  that  he 
calls  them  blessed  merely  on  account 
of  those  outward  works.  Oh  no !  Who 
would  suppose,  that  they  were  contem- 
ners of  baptism  ?    We  believe,  that  not 


GROUND-SEAKCHTNG  QUESTIONS  &c. 


125 


nicbt  ein  ein^v'ger  QSerdcbter  bcr  ^B.ifjer; 
tiiufe  bariinter  irirb  gefunben  werbeiv 
jrol)t  aba  Utiiietaufti',  bic  ct\f  an  rtu§  yiotl) 
unb  nt(l)t  au^  2>crad}tung  nid}t  ^etauft 
vtaven. 

14.  %t.  ®oI)cr  fie  enveifen  \roflen,  b.i^ 
3ol;anneEi  bor  Snufcr  au*  fclbflen  cjetauft 
iforben;  nadibem  cr  gleicbwcl)!  93uUtlv  3, 
14.  ju  ^l)riilo  pon  fid)  gefagt:  3d)  bebarf 
wol)I  b.i^  iit)  tjon  bir  iietauft  n.Krbe,  unb  bu 
fommfr  ju  mio  ober  ob  bcr  etiua  biird)  tit 
ne  fenberlidjc  iKucnal^me/  ol)ne  bie  IBnffer* 
t.utf  felig  roorben  fci;? 

%ntrv,  S'ben  fo  fonnte  man  nod)  sicleg 
fracien,  uui  ^^£tru?l  unb  3ol)annc6  rcdrcn 
getauft  ivcrbcn,  cber  wo  biefer  ober  jcner 
Jpeilij^e  im  alten  ininb  befd)nitten  worben, 
unb  fcnnte  mcl)r  ^^''^fl'''''''  aufbrin^en  bann 
iBefy^runi}  ju  (Sett  im  @[aubcn  m  "^aulug 
1  5:iniotl).  1,  melbet,  aud)  93fenfd)en  geivcs 
fen  fei;n,  bie  nad)bem  ®efd)Ifd)tve9ifiercie« 
fraiit  l)aben  ;  jebod)  »rollen  >rir  aud)  l)ier« 
in  in  ©cbult  antirorten  :  3tl)anncg  vrollte 
fid)  ja  gerne  taufcn  lafjen  »on  ^51)riflo  unb 
6cgd)rete  efv  >reld)cni  ©tauDen  >vir  ja  bie 
<2elitlfeit  nad)  ber  >£d)rift  jufd)reibcnr  unb 
nidit  ber  duffern  'Xiiufr  ob  e§  nun  in  ber 
(Sd)rift  dufferlid)  nid)t  f}el)et  ba^  er  ge* 
tauft  worbcnfei;;  fo  ilel)et  bod)  in  ber 
Sd;rift  baf,  er  fein  ilerdd)ter  ber  tauf 
wax,  unb  unrb  3ol)anne6  gar  nidit  unter 
bcnen  gefunben  roerben;  bie  ba  fagen:  & 
n)a6  fann  niir  ba^  2Baffer  l;elfen,  fonbern 
«r  l)at  feinen  @c!)orfam  gegen  Sl)rifimn  cr* 
itiiefen,  ivie  9lbral)ain  ben  @el)orfani  er* 
iriefe  gegen  @ott  in  9(ufcpferung  feines 
(Solmes;  ber  eol^n  »vurbe  nid)t  geopfertr 
unb  bcr  @el;orfam  uiurbe  bod;  erfiillet. 

15.  %v.  Ob  bann  afle  biejenige,  fo  nad) 
ben  Seiten  bcr  erflen  Sl)ri|l-en,  au§er  ber 
crfi-en  5;auforbnung  gef}anben,  unb  geflor* 
ben,  ba  fie  fd)on  ini  lil-rigen  alien  ©runb? 
regein  <i\)x\\i\  unb  bes  wal)ren  (5l)nfren* 
t\)un\i  getreulicb  nacbgefomnien;  aucb  jum 
%l)t\l  iljt  iSlut  unb  I'eben  baruber  gelaf* 


a  single  despiser  of  water  baptism  will 
be  among  them,  though  there  may  be 
some  unbaptized  ones,  who  were  such  . 
out  of  necessity,  and  not  from  scorn. 

Question  14.  How  would  you 
prove,  that  John  the  Baptist  himself 
was  baptized,  when  he  said  to  Christ, 
Matt.  3  :  14.  'I  have  need  to  be  bap- 
tized of  thee,  and  comest  thou  to  me  ?" 
or  whether,  by  a  particular  exception, 
be  was  saved   without   water-baptism  ? 

Answer.  In  the  same  manner  we 
might  enquire  after  a  great  deal,  (for 
instance,)  where  Peter  and  John  were 
baptized,  or  where  this  and  that  saint 
of  the  old  covenant  was  circumcised,  and 
more  questions  might  be  raised,  than 
would  tend  to  edification  tor  ward  God 
in  faith,  as  Paul  mentions  1  Tim.  1 : 
that  there  were  men  who  gave  heed  to 
fables  and  endless  genealogies.  Yet  we 
will  also  herein  reply  in  patience.  John 
was  indeed  willing  to  be  baptized  of 
Christ,  and  desired  it,  and  to  such  faith 
we  ascribe  salvation  according  to  scrip- 
ture, and  not  to  external  baptism.  Now 
though  it  is  not  Wterally  stated  in  scrip- 
ture, that  he  was  baptized,  still  we  find 
so  much  written,  as  to  show,  that  he 
was  no  despiser  of  baptism,  and  John 
will  not  be  found  at  all  among  those, 
who  say :  Why,  what  can  water  help 
me  ?  But  he  has  proved  his  obedi- 
ence toward  Christ,  as  Abraham  proved 
his  toward  God  in  offering  up  his  son. 
The  son  was  not  sacrificed,  and  yet 
obedience  was  fulfilled. 

Question  15.  Whether,  then  all 
those,  who  lived  and  died  after  the 
time  of  the  primitive  Christians,  an  J 
who  had  not  received  baptism  in  the 
original  manner,  must  be  absolutely 
lost  aud  damned,  though  they  have 
faithfully  observed  in  other  respects  all 


126 


<Bfunt»foi'fd)Cn5)C  ^iv.gcn  k. 


fen,  nur  b^irum  t>af,  fic  cntivcter  nuei  Hn; 
crfeimt.iif,;  ofccr  aud)  nn  93ianj\cliinci  l)Os 
Ijercii  ?:riebtv  bci  ibrer  in  ber  iiinM)t'it 
empf.uitienen  laiif  geL'liebeii;  fdi(ccl)terj 
biiiijj  iievlcrcn  unt  DcrC-aiiimt  fa;cn? 

2(br.ii)am  in  'Jdifopfcriiiii;  feiiuci  ecl)nc?f 
luiiilitlv  biif;  fie  bni  avibien  ©Iinibcn  l).Us 
ten  an  UHlcbcr  bci' ©riinb  iji  aU 

In-  ■^ii'iidn  tcf.  n'al)i'm  Cll)i-iil-cntl)um5,  fo 
fiab  fic  ^civif,[id)  fdi;V  \rann  fic  fdion  tie 
fluf;cic  ?.iufe  nidit  crlangct,  etwan  3ei' 
ten  bcr  iI?erfoli;uniV  obcr  urn  nnbercr  Um: 
ffanbc  u'lllcn  :  'IBann  fie  nbcr  flcmeinO 
il;rc  Kinbcrtiiiif  uiare  QUt,  fo  finb  fie  frci? 
tid)  no  b  iiniviiTcnb  i]c\refcn  im  ■Jtnf.inc}  bcr 
(ii}rirrlidH'n  Oicliivon,  unb  uierben  nifo 
nn'nii]  cbei-  g.ir  nidit  ben  ©ruubrciieln  be? 
UMbicn  (5l)iirrcntlnmic-'  nadiijelcbct; unb  bie 
nmi  Circ.Uiav  fo  tillein  Dor  @ott  gilt, 
fd)a'cr[id)  crl.mi^ft  Ij.iben;  niir  aber  irollen 
bennod)  bic  nid)t  ricbtcnf  fo  por  lanc;en 
Sabrcii  gelcbt,  fonbern  fic  ibreni  ®ort  ile« 
l;cn  b^iJcn :  Unb  ivirb  bcrfclbii^en  llntrif? 
fcnbfit  tcncn  Ijcutigcn  SJJenfcben;  bie  fid) 
ber  'iauf  aud)  ctivan  au5  Univiffcn!)eit 
ivibcrfe^cn,  gar  nidits  dpri  %^\{\t  ber  Offen* 
barunij  l;elfcn  fonnen. 

16.  ^T.  Ob  b.i§  "^aufi^ebot  nicbt  nu*, 
niie  b.i6  &ebot  ber  ibefdineibung  in  bem 
altcn  i^unb,  bie  ifinber  anj]cbe ;  unb  fol* 
*e  beniiiadv  fo  (anji  fie  nid)t  gctaufr,  in 
©cf.ibr  bcr  €cl;t]fcit  fei;cn  ;  nudv  wc  fie 
oI)nc  bic  $iiufi»  b,it)in  ^erben/  fcrbaiimit 
rccrben  ? 

?lnt\ii.  go  iveniij  nig  bie  33efd)neibun3 
j)or  bem  acbten  ^ng  bie  jvinVr  etiraei  an; 
gieng,  fonbern  nnire  tjietiiiebr  cine  Uebcr* 
trctunc]  bcr  SScfdineibuni^  (]civefen ;  fo 
jvenic)  i^ebet  bic  5-aufc,  fo  ben  ©lauOij^cn 
befol)Icn  bic  jxinbcr  an,  e!)c  fie  ibren  @Iau» 
ben  bcfcnncn  fennen,  irorauf  eben  bcr 
Qdite  ber  33efd)ncibung  ini  2>cirb!lb  ge? 
iielet. 


the  fundamental  rules  of  Corist  and 
true  Christianity,  and  in  part  have  sac- 
rificed their  blnod  and  life  for  it,  merely 
from  ignorance,  or  from  want  of  a  high- 
er motive,  they  remained  satisfied  with 
that  (so  called)  baptism  received  in 
their  infancy? 

Answer.  If  it  happened  to  them 
as  to  Abrahaoi  in  the  offering  up  of  his 
json,  namely,  that  they  had  that  true 
I  faith  in  Jesus,  which  is  the  foundation 
j  of  all  the  rules  of  true  Christianity, 
then  they  are  surely  saved,  though  they 
did  not  obtain  the  outward  baptism,  as 
may  have  been  the  case  in  limes  of  per- 
secution, and  from  other  causes.  But 
if  they  thought  their  infant  baptism  to 
j  be  right,  it  shows  that  they  were  still 
ignorant  of  the  first  principles  of  the 
christian  religion.  Hence  they  lived 
out  few,  perhaps  none  of  the  fundament- 
al rules  of  Christianity,  and  will  scarce- 
ly become  partakers  of  the  nature  of 
the  new  creature,  which  alone  is  accept, 
able  to  God.  However,  we  will  not 
j  judge  them,  who  lived  many  years  ago, 
but  leave  them  to  their  God.  But 
Their  ignorance  57iH  not  help  those  of 
our  day,  who  refuse  baptism,  and  who 
will  then  plead  ignorance,  at  the  great 
day  ot  account?. 

Question  16.  Is  not  the  poiumand- 
ment  of  baptism  as  binding  on  children, 
as  the  command  of  circumcision  in  the 
old  covenant  was,  and  are  they  not 
therefore  in  danger  of  being  lost  if  they 
die  without  being  baptized? 

ANS^yER.  As  little  as  circumcision 
concerned  children  before  the  eighth 
day,  (and  to  have  circumcised  them  be- 
fore that  time  would  have  rather  been 
a  transgression  of  the  law;)  so  little 
does  baptism  concern  children  before 
they  are  able  to  confess  their  bilief; 
and  to  this  age  of  belief,  the  eighth  day 
in  the  law  of  circumcision,  seems  to 
point  as  a  figure. 


GROUND-SEARCHING  QUESTIONS  &c. 


127 


17.  ^r.  Ob  bic  ^inlicr  wddie  im  nltcn 
93unb  cl)nc  bie  iBefibneibunt}  unb  tjor  St* 
Iiinciiing  berfdbigen  bal)in  geilor&erif  yers 
tamiiit  fci;en?  unb  xvie  man  bann  bic 
troiTe  -IBortc  'X>a»ibfi,  2  ^ain.  12,  23.  »cn 
feinem  niit  ber  ^nll)feb.i  ciejcu^etcn  unb 
am  ficOenti-n  'Xcia,  uertlorOenm  ifinb  am 
jufeljen  I)aDe  ? 

%ntm.  t>k  i?inbcr  fo  Dor  bem  ai.tten 
5aci  iieilorbcn,  Ijaben  ja  ba?  ©cbot  ber  ^Bcj 
fd)neibunc(  fo  mnh}  uOertrctcn  a(§  bic 
93Jni)b(nn/  mUbi  ijar  niibt  befibnittcn 
niorbcn,  \re[d)€e  fic  bed)  an  il)rcr  'Bduy 
fcit  niilits  Cicl)inbert.  Snod)  fiil)rctc 
ein  gcttlid)  I'cben/  crrcidite  »iel  I)unbctt 
3iil)0  unb  rruvbe  nidit  bcfd)nitten,  unb 
bcnnodi  wat  cr  ®ctt  ciel)crfam ;  eg  irarb 
il)m  nid)t  bcfol;lcn,  go  gcbt'?  mit  ben  @cs 
botcn  @otti;e,  wo  fcin  ®cff  |  i|l  ba  ill  nud) 
fcinc  Hebertrctuui;,  wo  fcine  Uebcrtrctun^ 
ijl-/  b.i  iiT  aud)  feine  etiafc. 

18.  ^-r.  ®.inn  tic  £inber  cigentlid) 
taufcn?  Unb  cb  nmn  ni*t  atkn  ^^Icif, 
an^uix'cnbcn  (jabe,  biefdbi^c,  fo  b.ilb  inis 
nice  nioi^lid),  unb  foUte  co  nudi  in  il)rer 
^inbl)cit  nod)  9efd)et)<n  fonncn,  jur  5aufc 
ju  bcfoibern  ? 

'2(ntiu.  !rie  ^'inbcr  foil  man  burdio  ®c; 
bet  bem  X:errn  3''fu  nufepfcrn,  ntit  bcr 
S.iufc  abcr  marten  bis  fic  ©lauben  ernieis 
fen,  unb  befennen  fonncn,  vneldx^  eben 
ber  ad)tf  ober  erile  ^5:a()  ber  neum  ediops 
funt^  im  3L)Jenfdien  5aufe  man  fie  as 
bcr  eber  in  iljrer  Univiffcnljeit,  fo  a^are  es 
eben  alg  wann  bic  Suben  cor  bem  ad)tcn 
5:a^  befdmittc'i  fatten,  nicIdH'§  uielmcljr 
cine  Ucbcrtretun^  ber  5^efd)ncibun<j,  ahi 
tin  @d;orfam  ^eiiKfcn  rodrc. 


19.  '5-r.  Ob  bic  ^inbcr  nid)t,  wie  beg 
©laubcns,  nad)  inc.  1,  41—44.  9Jiattl). 
]8,  3—6.  Sue  18,  16.  17.  1  Sor.  7,  14. 
:c.  alfo  aud)  ber  5aufe  fal^i^  fei;cn,  ob  fie 
fd;cn  fol*cn  eben  nid}t,  irie  bie  (£rn)ad}fc# 


Question  17.  "Were  children  which 
were  under  the  old  covenant,  and  vvidch 
died  before  the  eighth  day  witiiout 
circumcision,  lost  ?  And  how  are  the 
words  of  comfort  by  David,  2  S-im. 
12  :  23,  to  be  regarded  with  regard  to 
his  child,  begotten  of  Bathsheba  which 
died  on  the  seventh  day? 

Answer.  Male  children  which  died 
before  the  eighth  day,  transgressed  tke 
law  of  circumcision  as  little  as  girls, 
which  were  not  at  all  circumcised,  yet 
the  want  of  circumcision  interfi  r-  :  in 
no  wise  with  their  salvation.  Iv  och 
led  a  godly  life  for  some  hundred  y  ars, 
and  was  not  circumcised,  for  it  was  not 
commanded  to  him ;  yet  he  was  olnidi- 
ent  to  God.  Thus  it  is  with  divine 
commandments;  where  there  is  no 
law,  there  is  no  transgression,  and 
where  nooflence  is  committed,  t'lero  is 
no  punishment. 

Question  18.  When  is  it  prop  ;•  to 
baptize  children?.  And  arc  we  uoi  to 
use  all  diligence  to  bring  them  to  bap- 
tism as  soon  as  possible,  even  in  iheir 
infancy  ? 

Answer.  Children  are  to  be  off(U-ed 
up  to  the  Lord  Jesus  in  prayer,  but  as 
to  their  baptism,  we  are  to  wait  until 
they  can  show  their  faith,  .and  make 
confession,  which  may  be  called  the 
very  eighth  day,  or  their  first  day  of 
the  new  creation  in  man.  If  they  were 
baptized  sooner,  in  their  ignorance,  it 
would  be  just  as  if  the  Jews  hiid  cir- 
cumcised before  the  eighth  day,  w!  ich 
would  rather  have  been  a  transgression 
of  (the  law  of)  circumcision,  thun  an 
obedient  act. 

Question  19.  Are  not  children 
susceptible  of  faith,  according  to  Luke 
1 :  41—44,  Matt.  18  :  3,  6.  Luke  18  : 
16,  17.  1  Cor.  7  :  14,  &c.  and  conse- 
quently of  baptism,  though  incapable  of 


128 


(Srun&forfcl^ntic  ^ragcn  jc. 


n<,  mit  tnclcn  2"Borten  ju  fiefennen  vriffen : 
9^ad)bcm  e§  gleiitrool)!;  aud)  5?raft  fccr 
SBorte  9JJarci  16,  16.  mit  bcr  taufe  nid}t 
fo  troM  auf  tie  lei(l)t  6ctriicilii.be  2BortDc« 
fenntnif,,  nl§  auf  tie  5Bal)i-l)eit  beo  dJInii* 
bcns^  \i\b\itn,  nnfomtnt? 

'Untw.  2>iefc§  cinjige  (Srcmpct  l)at 
man  in  ber  Sd)rift  mit  Soljanne,  ba^  er 
in  93(uttcrki0e  bcwcgct  irorben  biircl)  ben 
I;eili^«n  ©eiflf  weitcn  er  ein  i?inb  ber  2?er* 
IjcifjUnii  unb  ber 'iBcrlaiifer  be?  .^errn  feijn 
fclltff  bennotl)  ficl)et  man  ba|;  fie  i!)n  in 
9JiiitterIei6e  nicl)t  l)a&en  befcbneiben  fonnen, 
fonbern  nad)bem  er  jur  IBelt  c\t'6oren  war/ 
nvirtctcn  fie  bcnnocb  mit  ber  33efdineibuni; 
&iP  auf  ben  adUen  'JajV  unb  fcnnte  alfo  bie 
Qrcwcgung  bes  Ijeil.  3^f)'i"in'5  bie  Orbs 
nuni]  @otte?'  in  ber  iBefdinribung  nid)t 
nufl)eDert,  fonbern  er  mu&te  eben  wie  bie 
anbern  ivinber  am  ad)tcn  iaci  befdmitten 
aunbcn  ;  cbcn  fo  ill  es  mit  ber  5^auf^  baf, 
unnin  fd^on  ber  (\laubiiien  Gltern  it)re  jfins 
ber  in  SJhitterleibc  bimo^t  nn'rben  follten, 
fo  miif;te  man  bod)  mit  ber  5:auf  rears 
ten,  bis  fie  ,^ur  5Be(t  (\eboren,  unb 
ircnn  fie  ,^ur  5PeIt  geboren,  fo  miifjte  man 
ivicbcr  unirten  bi?  fie  beirecit  anirben  mn 
l)tili|]cn  @eiil  bie  "Jiaufe  mit  aufjcrn  "JPors 
ten  ,^u  bei]el)ren ;  unb  bann  burfte  man  fie 
taufon,  reeilcn  bie  du&ere  Waffertaufe  ein 
nuf;cre^  ^Be<(el)ren  erforbert,  ivie  an  Sl)rif?o 
fclbfren  ju  fc!)en  if} :  9JJattl).  3,  13.  unb 
foldie?  ^b'e(]el)rcn  mu§  i^eivurfet  irer* 
ben  buvdi  ben  nml)ren  ©lauben  an  ben 
Jrerrn  Sefuni,  fonflen  ift  nidit  eriaubt 
ein  ^\inb  ju  taufon,  reeilcn  bie  iSelii^feit 
nidit  an  ba?  ^iGaffcr  gebunben  iff,  fonbern 
adein  an  ben@lauben,  ber  burd)  Siebe  unb 
@d)orfam  nmf,  envief;en  iverben. 

20.  ^-r.  Ob  (?>  nid)t  iriber  bie  Qmnt 
gclifdie  ?(rt  bes  neuen  Q?unbe^  laufe,  ba^ 
man  fine  duf;ere  geremonie  jur  eetigfeit 
uniimi]dniili(b  notbii]  madje :  Unb  mit  ber 
Seine  ber  altcn  ©efef^treiber  I'lbercinfomme, 
niircr  iveUbc  ^).>aulu>3  in  feinen  3?riefen 
nn  bie  ®alater  unb  (Soloffer  fo  crntllid) 
gcfd)rie&fn  l;at'^ 


j  confessing  the  same  by  as  many  words 
j as  the  adults;  for  agreeably  to  Mark 
jl6  :  16,  a  mere  easily,  deceptive  con- 
,  fession  in  baptism  by  words,  is  less  es- 
sential, than  the  reality  of  faith  ? 

Answer.  The  only  circumstance  ia 
Scripture,  which  we  have  about  John, 
that  he  was  moved  in  the  womb  by  the 
Holy  Ghost,  was  because  he  was  to  be 
a  child  of  promise,  and  a  forerunner  of 
the  Lord  ;  and  yet  we  see,  that  in  his 
mother's  womb  he  could  not  have  been 
circumcised.  But  after  he  was  born, 
they  still  deferred  circumcision  until 
the  eighth  day,  and  thus  the  motion  of 
St.  Jolin  did  not  occasion  a  change  ia 
the  order  of  God  with  respect  to  circum- 
cision, but  he  was  to  be  circumcised 
like  other  children  on  the  eighth  day. 
Just  so  it  is  with  baptism,  for  if  even 
the  children  of  believing  parents  were 
moved  in  their  mother's  worab^  they 
would  have  to  wait  for  baptism,  until 
they  were  born  into  the  world,  and  even 
then  to  wait,  until  they  were  moved 
by  the  Holy  Ghost  to  desire  baptism  with 
express  words  Then  they  might  be 
baptized,  because  outward  baptism  re- 
quires an  outward  demand,  as  we  may 
'see  in  Christ  himself.  Matt;.  3  :  13. 
'  And  such  demand  must  be  awakened 
jby  true  faith  in  the  Lord  Jesus;  other- 
[  wise  it  is  not  allowable  to  baptize  a 
child,  since  salvation  is  not  connected 
I  with  simple  water,  butonly  with  faith, 
i  which  is  to  be  proved  by  love  and  obe- 
i  dience. 

Question  20.  Does  it  not  militate 
'against  the  evangelical  spirit  of  the  new 
I  covenant,  to  make  an  outward  ceremony 
[  as  absolutely  necessary  unto  salvation; 
!  and  would  thi.s  not  correspond  with  the 
i  doctrine  of  the  old  law-zealots,  against 
!  whom  Paul  has  written  so  severely  in 
I  his  epistles  to  the  Galatiaus  and  Colos- 
sians  ? 


GROUND-SEARCHING  QUESTIONS  &c. 


129 


niitt  onbcr^  ale  roie  [it  bie  (gitrifr  6c* 
fol)(eu ;  rocilen  fie  nun  fncjt  bie  ©laiibii^en 
fcUcn  gct.nift  feijnf  fo  Ijnlten  nnr  es 
for  eincn  Un^eljorfani,  ntann  man  fid) 
bem  n?iber|\6tt  mag  ©ott  6efoI;Ieu ;  unb 
Wit  fid)  @ott  and)  nur  in  einem  n^iberfe^f, 
i,nb  foUte  CO  and)  noi)  fo  rocniij  f<i;rt  nis 
bie  dufjcre  laufe,  fo  wiirbc  ein  foId}e5 
6illi;^  um  bc5  llngcl^orfanig  widen  getlrviftj 
id)  wufttt  oud)  nid)t  eb  man  cin  cinjig 
@etot  bee  Jperrn  3«fu  biirfte  vov  Hein  ans 
fcl;en/  >vann  man  ot}nc  SBiberniillen  auf 
bie  ©e-.iMlt  unb  9DJad)t  bee  ©ebietcre  fie* 
l}et:  5Gae '^\aulue  a6er  an  bie  ©alater 
unb  6oIo|Jer  gefdirieOenf  bae  geljet  ja  nur 
bie  ®efe|e  bee  i\ned)tee  DJ^ofifi  an,  ireilcn 
fie  ju  fdnvad)  roarenf  unb  bie  ©alater  fie 
l;alten  ivolltenf  um  baburd)  i>on  bem 
^reufe  (&\}v\iii  befreiet  ju  fei;n,  unb  bie 
2(\)xi  :jefu  Ijintan  ju  fc|cn.  ?([ter  ^au* 
lue  crinnerte  fie  rietmel;r  bcr  ^auf,  ivann 
er  fd)rei6ct ;  a?ie  riel  eucr  getauft  finb, 
bie  \)abtn  ISI^rifrum  an;]C30L]en,  ii,  27. 
unb  i)l  alfo  bcr  €inn*pauli  gar  nid}t  iriber, 
fcnbern  iMeImel;c  im  bie  5aufe. 

21.  ^-r.  06  nid)t  bamit  baf,  man  bie 
3:aufc  ale  ein  @c6ot  jui  Seligfeit  ununis 
ganglid)  nctljitj  mad)er/  ein  neuce  'fab]if 
tbum  eingeful)ret,  unb  bie  €cligfeit  aue 
ben  iSerfen  Ijcrgefutjret  tuerbe  ? 

SCntw.  S6  ifr  o6en  genugfam  ijejcu? 
get,  ba§  irir  bie  geligfeit  nid)t  fud)en  ju 
rerbienen  mit  fold)en  einfdltigen  2Berfen, 
fonbern  allein  burd)  ben  @[au6en  an  3^* 
fum,  nield)er  mu§  ilBerFe  bee  @el}orfame 
wurfen,  fo  e§  cin  feligmad)cnber  ©[au6e 
ffi;n  foil,  unb  ko  tin  foUtcr  ©(au6e  nidit 
ifr  ber  ©eljorfam  anirfef,  (nid)t  nad}  bee 
%\\<o\iti  M)v  unb  9?efel)!,  fonbern  nadi 
bem  33efel)l  Jcfu  bee  ©efreufeigten)  fo  ifr 
aud)  feine  ^eligfeit  auf  fein  einji<;ee  ilBerf 
bae  oline  @(au6cn  gctljan  wirb;  '.ierl)eif,en. 

22.  06  ber  dugn-e  Q3ann  ein  wtf 
fcntlidiee  ju  ber  itirdje  gel;orige6 


Answer.  We  do  not  make  any 
thing  more  of  baptism  than  what  is 
commanded  in  scripture.  Now  since  it 
is  there  said  that  believers  should  be 
baptized,  we  deem  it  a  disobedience  to 
oppose  that  which  God  has  ordained, 
j  And  he  who  resists  God  only  in  one 
thing,  and  should  it  be  so  small  as  out- 
ward  baptism,  would  be  justly  punished 
for  his  disobedience.  I  do  not  know 
however,  whether  we  may  consider  any 
single  command  of  the  Lord  Jesus,  as 
small,  if  we  have  no  aversion  to  the 
power  and  autiiority  of  the  Lawgiver, 
Concerning  what  Paul  wrote  to  the  Gal- 
atians,  and  Colossians,  that  relates  only 
to  the  laws  of  the  servant  Moses,  be- 
cause they  were  too  weak,  see  Heb.  7  : 
18.  Aud  the  Galatians  wanted  to  ob- 
serve those  laws  in  order  to  escape  the 
cross  of  Christ,  and  to  lay  aside  the  doc- 
trine of  Jesus.  But  Paul  rather  re- 
minded them  of  baptism,  when  he 
writes,  "As  many  of  you  as  have  been 
baptized,  have  put  on  Christ."  Gal.  3  : 
27.  Consequently,  the  mind  of  Paul 
is  not  at  all  against,  but  rather  in  favor 
of  baptism. 

Question  21.  Is  there  not,  by  ma- 
king baptism  an  absolutely  necessary 
command  unto  salvation,  a  danger  of 
introducing  a  new  system  of  popery, 
and  a  salvation  by  works  ? 

Answer.  It  has  been  sufficiently 
testified,  that  we  do  not  endeavor  to 
obtain  salvation  by  such  simple  things, 
but  alone  by  faith  in  Jesus,  which 
must  produce  acts  of  obedience,  if  in- 
deed it  is  to  be  a  saving  faith.  Where, 
hoTYCver,  no  such  faith  exists,  which 
produces  obedience,  (not  after  the  doc- 
trine and  commandment  of  the  pope, 
but)  according  to  the  command  of  Je- 
sus the  Crucified,  there  is  no  salvation 
promised. 

Question  22.  Whether  the  exter- 
nal ban  (excommunication)  is  an  egsen. 


130 


Stu(f  fepe:  (Ta  toif)  Cbrif^uS  fc(d''cn  tial  part  of  (the  constitution  of)  the 
fct6{}en  an  bem  <irunb6cfen  Juba  nicf)t  church  of  Christ,  since  he  himself  did 


einin.ll  practiciret  unb  auf^eiibct? 

%mvU   ©cr  ^Banit  ill  tin  irefentliilies 
uub  iiotljirenbi^es  igtiicf  in  bt;r  ivird)e '  and  necessary  thin. 
(Sl)rirti;  fo  l.inge  fie  l;ic  auf  tiefer  ai\\en ,  Christ.aslongas  itis 
2P«lt  int  i^trcit  untn-  ben  S^elfni  unb 


not  enforce  and  exercise  it,  even  upon 
the  very  wicked  Judas  ? 

Answer.    The  ban  is   an  essential 
in  the  church  of 
war  in  this  wicked 
orld  with  wolves  and  evil  spirits.  No 


bcfen  ffiiifrern  licgft :  unb  fann  fdnc  church  of  Christ  could  exist  without  it. 
iiieiiie  gl)rifri  fei;n  cl)ne  ben  ^Bann  ;  C5  fell?  ^  The  devil  with  his  leaven  of  wickedness 
tc  bcr  5:eiifcl  [lalb  mit  fcincni  befcn  £.iucr;j  would  soon  destroy  all  that  is  good, 
tfi^  .illc?@ute  rcrberbcn:  Unb  bie  iv.iljs :  True  believers,  while  they  were  sted- 
vc  (ijlaufaiijcn  l)a[H'n  fid)  aiiih  bcffcn  nieni.iijfast  in  the  faith,  never  could  refuse 
len,  fo  fie  im  ®I,iu&en  gcblieben,  uH'ii:icrn  i  (the  salutary  restraints  appointed  in  the 
fonncn;  fonbcrn  l;a6en  eg  al5  eine  3&tr(ii{  gospel).  They  have  always  viewed 
dje  ffinabef  unb  gro^e  2ieDe  unb  'Scvforgc  i  them  as  divine  means  of  grace,  appoint- 
©ottes  an^cfcfienf  unb  il)n  als  einc  fefrejed  by  the  great  love  and  provident  care 
9Juiufr  urn  bie  ©enieine  bes  Xperrn  ge?  j  of  God,  and  used  them  as  a  strong  tow- 
briiud\-t.  2Ba5  aber  t?on  Suba  ijefr.i^ctier  and  wall  round  about  the  church  of 
nitrb,  fo  fiijien  irir;  b.ij;  Sbriftus  ben  Qjann  j  the  Lord. 

flonu^faui  an  il)m  au?iieu6t  l>it,  unb  beni|  ^^ith  respect  to  Judas  we  say,  that 
€atan  fo  it&erc(eben,  ba§  er  fid)  feltfr  ersj  Christ  has  executed  the  ban  sufficiently 
bthiget  bat,  ba§  cr  obcr  for  bcr  dugern  j  upon  him,  giving  him  over  to  Satan, 
3:l;at  ron  (^l)iifro  nidit  in  ben  33ann  i\es !  for  he  hanged  himself.  But  that  he 
tl)an  iff,  fo  ill  foktcs  nid)t  rt'ibcr  ben  I  was  not  excommunicated,  before  he 
S?ann  fonbein  pielmcljr  taror;  roeldiesj  committed  the  outward  act,  is  not 
ber  >5inn  ffiottcP  alli'^^eit  iieu^cfen  iff,  (jleidi  j  against  excommunication,  but  rather 
ifie  man  nn  ?(bam  merfct,  ber  audi  iTcl)l  j  in  its  favor.  That  this  was  the  mind 
irirb  tjorber  mit  bem  2$erfud)fi- uniC(ei>an*jof  God  at  all  times,  as  we  perceive  in 
gen  fet)n,  er  irarb  aber  nidit  au5  fcein  'i^as  Adam,  who  may  have  had  probably 
rabies  (\ejai\t,  bi^  cr  yon  ber  oerbotenen  some  intercourse  with  the  tempter  pre- 
y5-rud''t  duf,er[iit)  *iei\effai :  Sben  fo  l)atte  viously  (to  his  fall) ;  but  he  was  not 
5nbaf>  mit  biefer  >SerrdtI)erei  fdion  Kuu^  driven  out  of  Paradise  until  he  had 
rcilKt  unuiegancien.  %btv  bie  Sanjmiis  |  actually  eaten  of  the  forbidden  fruit. 
tl)iiifeit  !J<fu  l)'it  i{)»  iietracien,  iiebulbetj  So  Judas  may  have  entertained  traitor- 
unb  ^ur  Q^uf;e  <;cIocfct,  Dip  b.i6  S3ofeenblid)jous  thoughts  long  before  he  carried 
bie  Uiberbanb  l).itte,  unb  in  ber  5:l)at  au?s  i  them  out ;  but  the  longsuifcring  of  Jesus 
lnMd>,  ba  fain  er  ja  gcniiiifam  in  ben  iSann  ]  had  borne  with  him,  and  patiently  tried 


ton  Sl)rifto:  Unb  ifr  ix'obi  an  3»ba  ber 
33ann  red}t  practiciret  u'orben. 


23.  Jr.  Ob  ba^  Q^inben  unb  Sofen  ber 
2(po|Tel  nuf  Srben  nidit  ein  if)nen  ins  Oe* 


to  bring  him  to  repentance,  until  the 
evil  obtained  the  supremacy,  and  be- 
came manifest  in  the  deed.  Then  he 
was  sufficiently  excommunicated  by 
Christ,  and  we  think  the  ban  was  fully 
executed  upon  him. 

Question  23.  Was  not  the  binding 
and  loosening  a  peculiar  prerogative  of 


GROUND-SEARCHING  QUESTIONS  &c. 


131 


fonbcrc  antJcrtrauetcg  fficrredit  feijC;  leffen 
fid)  ()eut  '^rtij  niemanb  fccri^eilalten  am 
ma  It'll  foniu? 

2(nt>v.  S)af,  ta§  Scfeit  unb  53int)en 
nn  ben  5(pojieln  ein  6cfentci-e6  93oried)t 
fci>  i|l  »val)r ;  abcu  au\  biefc  2(rtf  ^(eid) 
jtiic  (6  tin  Oefonberes  ?Sorred)t  ivar  an 
93?ofefv  baf,  burdi  il)n  ba&  ©cfcfe  offenOas 
ret  \rarb  bem  ^paufe  3fi''«1 :  2)enuod) 
fiber  irar  c5  fein  fD(d)e9  23orrcd)t,  baf,  6ci; 
Sfbfn'rOuni)  93fcfi5  bas  ©efefe  fodte  atnjej 
f}or6cn  fei;n^  fonbern  bie  Oiadifcmmlin^e 
fo®ctt  treu  irarcn^  unterroarfen  fid)  bem 
in  @i'f)orfam,  wa?  burd)  93?ofe6  im  Xpaufe 
©ottes  geoffenOaret  niar :  ?(lfo  tjnt  ^\)tit 
]iu^j  ber  rcaljre  Jnaun^ater  il)me  eine  @es 
meinbe  uub  Jpnu?l)a(tung  (Vfliftft,  unb 
feinen  ^fpofleln  als  ben  iiovcnrnMten  San 
o^m  biefc§  'i53crred)t  gevicOen,  baj;  fie  a((e 
Orbnunc;en  im  iraiife  ®otte§  anriibtetcn, 
unb  mit  3fid)en  unb  TCninbern  befeftiiiet, 
unb  baf,  a[(e  !JJad}Fommlincie  fid)  ja  nidit 
u&erl)ebcn  follten,  etwan  au§  2>ornM6f 
ober  au5  ^pod)mut!)  nnberc  Grbnunj^en 
cin^iifiibrcn ;  fonbern  fid)  rvUlh}  bcncn 
Orbnungcn  unterwcrfenf  m  burd)  bie  %f 
poftelr  aU  ^;'au?l)dlter  u&er  Sotted  ®el)eim5 
ni|  im  >^auei  ®ctte§  6efoi)len  finb;  u'ei[ 
nun  ber '^lann  ron  (51)riPDf  unb  feinen  2(j 
pcfiefn,  l)efof)len,  fo  wirb  il)nen  baj  23ori 
redit  biflig  gelaffen :  2(6er  bie  ©(aubicjen 
mu(fen  ftd)  im  @lau6en  unterwerfen,  unb 
il)n  ol)ne  2(nfel)un9  ber  '^Vrfon  braud)en, 

24.  ^-r.  .06  Sbrifrug  mit  ben  'BJcrten 
93?nttl).  IS,  17,  ein  a(Iiiemeine'3  @tfe|  fur 
bie  birdie  9?euen  5:cftament§  (lei^eOen : 
ober  nidit  t}iclmel)r  nad)  ber  33efd)affenl)eit 
ber  3iibifdien  bavon  rebet:  Unb  benen 
Seinigen  im  ubrij^en;  in  (;(eidifD(iienbem 
21  unb  22ftcn  -BcrS  cjanj  eine  anbere  Sec* 
tion  gegcOen  ()atie? 

2(ntw.  ©af,  (S()riffu§  mit  ben  5Portcn 
9J?attI).  18,  17.  ein  ad^emeines  @efe^  fiir 
feine  £ird)e  gegeben,  i|l  cbcn  erwiefen; 
Unb  fcinc§  QBeges  burd)  bie  nad^fol^enbe 


the  apostles,  wliicb  no  one  at  this  day 
should  arrogate  to  himself? 

Answer.  That  the  loosening  and 
binding  with  the  apostles  was  a  peculiar 
prerogative,  is  true ;  but  only  in  this 
manner,  aa  it  was  a  peculiar  prortiga- 
tive  of  Moses,  that  by  him  the  law 
should  be  promulgated  to  the  house  of 
Israel.  Yet  it  was  not  such  a  j^reroga- 
tive,  that  at  the  death  of  Moses  the  law 
itself  should  have  died,  but  the  pnsteri-,- 
ty,  that  was  faithful  to  God,  submitted 
to  that  in  obedience,  which  was  reveal- 
ed through  Moses  in  the  house  of  God. 
Thus  has  Christ,  the  Father  or  Loi  d  of 
the  house  hiajself,  instituted  a  church 
and  dispensation,  and  given  to  his  apos- 
tles as  the  witnesses  chosen  before,  this 
prerogative,  that  they  should  introduce 
all  the  ordinances  in  the  house  of  God, 
and  confirm  them  by  signs  and  miracles; 
and  in  order  that  none  of  their  succes- 
sors should  presume  from  either  for- 
jwardness.  cr  pride,  to  introduce  other 
ordinances,  but  should  be  willing  to 
submit  to  those  commanded  by  tl;e  apos- 
tles as  stewards  over  the  mysteries  of 
God's  house.  Now  since  excommuni- 
cation is  commanded  by  Christ  and 
his  apostles,  this  prerogative  properly 
belongs  to  them;  but  to  believers  it 
belongs  to  submit  to  it  in  faith,  and  to 
observe  it  without  respect  to  persons. 

Question  24.  Did  Christ  in  the 
woids  Matt.  18  :  17,  institute  a  uni- 
versa'  law  for  the  church  of  the  New 
Testament;  or,  did  he  not  rather  .=peak 
of  it  with  regard  to  the  condition  of  the 
Jewish  church,  and  give  to  his  di.sci- 
ples  moreover  in  the  following  21st. 
and  22nd.  verses,  quite  a  different  les- 
son? 

Answer.  That  Christ  instituted  a 
universal  law  for  his  church  in  the 
words  of  Matt.  18  ;  17,  has  been  shown 
above ;  the  verses  21st.  and  22nd.  in 


132 


(Sruu5)foi-fcl;cn5c  ^ragcn  jc. 


55erfe  21.  unb  22.  auf^el)o6en,  fontern 
fielmefjr  6efcili(;et ;  unbirerben  biefe  fBcrg 
£itc  17,  4.  xtd)t  aufgebnitftf  rrnnn  (2"I)rU 
jl-u?fp"cl)t:  ICmnn  bcin  Q3ruber  fifben* 
mal  nn  bir  fi'mbi^en  wmttr  unb  fame  fie* 
fenmal  wieber  unb  fprddie :  S&  rcuct  mict); 
fo  follt  bu  il;ni  eercieOcn  ;  benn  cl)ne  (Srs 
fcnntuig  ber  ©unbe  iff  fcine  2>eri\c&uiuv 
aud]  bii  ®ctt :  S6en  fo  miiffcn  bie  @(au; 
bigcn  aucb  {(efinnet  fa;n,  trann  ber  €un; 
ber  feinc  Siinbeu  erfennet;  fo  mu^  man 
rerge&en;*  Srfennet  «r  a&er  niitf,  fo  mu§ 
ber  33ann  ;]ef}alten  UH'rbcn,  ri'eil 

Cl;rif}uf-  9.iJattI).  28  faget :  leljret  fie  l;nU 
ten,  allcfi  trae  id)  eud)  Oefol)len  I^aDe,  unb 
fiel)e,  id)  6in  bt\)  eud),  bis  an  ber  2Ge!t 
Gnbe. 

25.  %r.  Ob  bie  ?fpcftel  jcnial  iierboj 
ten,  cinem  t^on  bencn  ©ebannten  bie  nctl)is 
c^t  geifr*  cber  (eiblid^e  J^anbreidiung  ber 
I'icDc  ju  leifi-en? 

Untm.  Die  ^(pcffet  I)a6en  niemal  cie? 
bcten,  ben  ®eDanneten  bie  notl)i((c  geifrs 
ober  Iei61id)e  X^'anbreidjung  ju  in'rl)alten ; 
fcnbern  ben  ©ebanneten  fell  man  ,^ur 
f^e  rufen,  unb  irann  erg  nid)t  l)eret  ober 
nnninnnt,  fo  iff  man  frei;.  (Jben  fo  nud) 
mit  ben  leiblicben  ^T^ini^en,  >rann  man  lies 
berpuf,  f)at,  unb  berSebannete  I)at  3Jians 
gel,  fo  foil  man  il;me  nad)  9iotI)burft  mit; 
tt)ei[en. 

26.  Ob  il)r,  ber  neuen  5aufer, 
55ann,  jemalen,  irie  ber  2(pofreI,  bei  cini; 


no  wise  disannul  that  law,  but  ratler 
confirm  it.  This  is  still  more  plainly 
expressed  in  Luke  17  :  4,  where  Christ 
says,  "If  thy  brother  trespass  against 
thee  seven  times  in  a  day,  and  seven  times 
a  day  turn  again  to  thee  saying  I  re- 
pent, thou  shalt  forgive  him."  With- 
out a  confession  therefore,  no  remission 
of  sin  is  granted,  not  even  by  God.  So 
believers  must  be  likewise  minded.  If 
the  sinner  acknowledges  his  sins,  we 
must  forgive.*  But  if  he  does  not 
acknowledge  then  we  have  to  deal  with 
him  even  to  excommunication,  since 
Christ  says.  Matt.  28,  "Teach  them  to 
observe  all  things  whatsoever  I  have 
commanded  you,  and  lo,  I  am  with  you 
alway  nuto  the  end  of  the  world." 

Question  25.  Did  the  apostles 
ever  prohibit  the  necessary  spiritual  and 
temporal  assistance  of  charity  from  be- 
ing rendered  to   the   excommunicated  ? 

Answer.  The  apostles  have  never 
commanded  to  withhold  from  the  ex- 
communicated necessary  spiritual  or 
temporal  assistance ;  moreover,  they 
are  to  be  admonished  to  repentance,  and 
though  they  do  not  hear  or  receive  it 
we  are  clear.  So  likewise  in  worldly 
things,  if  we  abound  in  the  things  of 
this  world,  and  the  excommunicated 
is  in  want,  we  are  to  communicate  ac- 
cording to  his  need. 

Question  26.  Whether  the  excom- 
munication of  the  New  Baptists,  ever 


*  J^ier  mod)te  ein  93Jif,yerfldnbni^  ents  *IIere  some  misapprehension  might 
flebeu,  irenH  wit  bao  iffiort  nid)t  redit  occur  by  not  rightly  dividing  the  word, 
theilen.  SJei;  'Prii\UiQ5eIeiDic]unt;en  muf;  In  private  oifences  we  must  forgive, 
fen  U'ir  t^erijeben,  wenw  ber  'i^eleibitjer  fei*  when  the  ofi'ender  confesses  his  fault, 
nen  ^•el)!er  erfennt,  unb  cjut  ju  macben'and  makes  proper  amends.  But  in 
fudit.  51  ber  bei  fc[d)en  ^iiinben,  n^ie  1  offences,  such  as  are  described  in  1  Cor. 
6or.  5,  11,  (SJal.  5, 19— 21,  K.  K.  >rdre  [5  :  11.  Gal,  5  :  19—21.  &c.  &c._  a 
cine  blo^c  (Jrfenntlidlfeit  unb  23efenntui§  j  mere  acknowledgement  or  confession 
nid)t  t)inreid)enb  fiir  cine  ©enieinbe  ,^u  iht*  j  would  not  be  sufficient  for  a  church  to 
geben,  fonbern  bas  QScrt  miifjte  becbad)tet  I  forgive,  but  the  word  would  have  to  be 
nifrbcn  ivie  '•^-Viiilu?  anireifit  1  (5or,  5.    [observed  as  Paul  directed   in  1  Cor.  5, 


GROUND-SEARCHING  QUESTIONS  &c. 


133 


effect  unb  9Butfun^  9el;a6t? 

2(nttx).  ffiir  gtauben  geitjijj,  bag  ber 
93ann  an  alien,  bie  wir  nad)  be&  Jrcrrn 
2Gort  barein  t\)nn,  eincn  Sffect  uiib  5Btr« 
fling  fil)on  am  inwenbigcn  oni)ier  \)C[b(, 
unb  rcirb  am  1a(je  ber  iOffenbarung  erf} 
flufjcrlict)  offenbiir  ruerben;  fo  fie  nic^tf  in 
ber  ©nabenjeit,  Q^uge  tl)un.  (t>ag  bie 
9JJenfd}cn  aber  gleiil)  tobt  folltcn  nieberfaU 
Icn,  n>ie  2(nania§,  ein  foliteei  if!  noc^  nidjt 
gffd)e!jen,  unb  aiidj  roii  bcu  2(poiieIn  nur 
cinmal  ju  lefen ;  Unb  finb  rroI;t  tjicl  in  ben 
5Sann  gctljan  rcoiben  con  ben  2(pof}eln, 
unb  feiner  melir  fo  dufecrlid)  geftorbcn; 
S^ennodj  a6er  rcirb  bie  ^raft  be§  9$anneg 
an  il;neu  genug  in  bie  Srfiillung  gcgangen 
ffi;n. 

27.  ^^T.  06  bie  vtioljre  unb  njefentlidje 
®!ebergeljurt  niit  ber  2Baffers5auf  un^ew 
U'ennlic^  cerbunben  fci;e? 

%nt\v.  X>ic  trefentlid)e  aCiebergcfiurt 
iff  nidU5  anber^  ale  n?al)r*  unb  ttefentli* 
<l)cc  ®cI;orfam  gegcn  @ott,  unb  gegen  alle 
feine  @«bote,  unb  n?irb  ein  SBiebergebor* 
rer  ja  aud)  mit  (Sl^riflo  fpred)en :  2)lattf). 
3, 15.  Silfo  geOufjret  un§  alle  ffi£rid)ti9s 
feit  ju  erfiillen ;  unb  f onnen  roir  alfo  ants 
irorten :  S)a^  ber  ®itle  ober  @el)etfam 
gegen  bie  SBaffertauf  unjertrennlid)  i^i, 
mit  ber  ival^ren  2Biebergc6urt ;  follte  nun 
flu6  yiot\),  aba  nid)t  au6  a5crad)tuttg  cber 
llngeljorfam,  bie  ®affertauf  au66lci6en, 
fonnte  eg  ber  SBiebergeburt  nic^tS  ft^ben. 


28.  %r.  Ob  alle  won  if)nen  (Setaufte 
jugleid)  aud)  in  ber  2CaIjr|)eit  aug  @ott 
neu  gefcoren  rverben  ? 

%ntvo.  Diefe6  wore  m\)l  cine  gute 
ttaufr  tvann  afle  tiie,  fo  ivir  im  WHa^tt 
taufen,  neugeborne  ^Jienfc^en  tvdreu )  ntU 
man  aUx  mttv  an  (St)ri{}o/  noii)  fei): 
nen  Stpcflcln  crweifen  tann,  ba|  nemlid) 
iillc  il;rc  ?:dufl'"gf  n^ol^lgcratljcn  fepen ; 


had  in  any  of  their  subjects  upoa  whom 
it  was  practiced  such  a  divine  effect  and 
result,  as  that  of  the  apostles? 

Answer.  We  firmly  believe  that 
(all  those  we  excommunicate  according 
j  to  the  word  of  the  Lord  will  feel  an 
I  internal  effect,  and  an  impression  al- 
j  ready  here,  and  if  not  repented  in  this 
jtime  of  grace,  it  will  become  manifest 
jin  the  great  day  of  judgment.  But  that 
men  should  immediately  fall  dead  to  the 
ground  like  Ananias,  such  has  not  hap- 
pened yet,  and  is  only  once  recorded 
of  the  apostles,  and  how  ever  many 
were  excommunicated  by  the  apostles, 
no  more  died  thus  literally,  yet  we  be- 
lieve the  power  of  excommunicatioo 
was  fully  realized  in  them. 

Q.  27.  Is  true  and  genuine  regen- 
eration inseparably  connected  with 
water-baptism? 

Ans.  Genuine  regeneration  is  noth- 
ing else  but  real  and  genuine  obedi- 
ence towards  God  and  all  his  command- 
ments, and  a  regenerate  p-'rson  will 
readily  say  with  Christ,  Matt.  3  :  15. 
"Thus  it  becometh  us  to  fulfill  all 
righteousness."  Hen^e  we  can  answer, 
that  the  will  or  obeAence  with  regard 
to  water-baptism  is  inseparably  connect- 
ed with  true  regeneration.  Should, 
however,  water-baptism  be  omitted 
from  necessity,  and  not  from  contempt 
ordisotedience,  then,  and  in  that  case, 
the  omission  would  not  injure  regener- 
ation. 

QuE8.  28.  Whether  all  those  they 
baptised,  were  ait  the  same  time  truly 
born  again  of  God  ? 

Ans.  That  would  indeed  be  a  good 
baptism,  if  all  those,  whom  we  baptize 
in  water,  were  truly  regenerate  men. 
It  however  cannot  be  proved  that  all 
those  that  Christ  and  the  apostleb  bap- 
tized, turned  out  well.    But  where 


134 


(5run5iforfcl;cn$)e  ^ragen  :c. 


5Cann  aOer  bcr  roaf^rc  QjlLUiOe  ba  ifr,  unb  I 
burcb  ben  ®liiu6en  b.i5  ICoit  im  2Bafyerj 
Dab  gefijlet  cber  angenommcn  rcirb,  fo  ges ' 
fcbifl;et  cine  irefentlidic  SBiebcrgebitrt  ober 
9vcinii]un9  burd)^  SCort  im  2Baf[crbab. 
epl)cf.  5,  26. 

29.  ^-r.  06  ciner  nid}t  nial)rl)afti9 
rDiebergctioren  fft;n  fonne,  aud)  nod)  cl)e  cr 
gctauft  roorben  :  O^adjbemc  bic  2Biiffertaus 
fit  tine  fie  felOfJen  nh%t  in  9X6rebe  fetjn 
toniienf  bie  n>al;re  unb  vrefentlidje  21?iebers 
geOurt  nid}t  gicBet? 

9(ntw.  ?(bnm  mv  ini  ^^arabic?  gc* 
fd)affca  nad)  bem  55i{be  ®otte?,  cr  nber 
fcinctr:  ©ott  uiigc{)crfam  ncir,  fo  fcrlor  er 
flttc  feine  fd)onc  ©ejinlt^  unb  niuf,te,  urn 
fcineci  llncielicrfamS  \vi\int,  in  'jylud)  unb 
$ob  :  2lIfo  fann  freplid)  cin  9^ienfdv  for 
bcr  2Baf[ert(iuf;  ein  gut  5f;ci(  bcr  ?iBicberges 
fcurt  crlanget  I}aljen;  roirb  cr  aOer  nid)t  imt 
mcr  geI)orfamer  unb  flciner/  fo  fann  er  gnr 
lti(l)t  ypieber  ecrlieren  \va^  erernrbeitetljnt. 
lint  ijj  nifo  bcr  neucn  (§rcatur  il;re  €peife, 
jur  Unterljaltung  unb  2Bad)fit!)um,  ber 
nml)re  «}eI}orfain  gegen  ben  Xperrn  3«« 
funt;  Sfj't  fie  bicfc  epeife  nid)t  (»t)eld)e6 
l»od)  bcr  neunt  Sicntur  il)rc  (gpeife  war. 
3ot).  i,  34.)  )onbcrn  iffet  ber  i2d)lan9cn 
€peife,  n3ctd)e§  ifi  Ungeljorfam,  in  aflcr(ci) 
Sffieieljeit  unb  iflugljut  gegcn  bns  2Bort,  fo 
geljt^  i!)r  >rie  ?(bnm  ira  ^nrabtce:  wcil 
nun  bic  2Bnffertnuf  befob'^n  ton  Stjriflo, 
muf,  nud)  ber  rciebcrgebornt  9J?enfrt)  fid) 
ini  (5cl)orfam  biegcn,  unb  biefc  @ercd}ti^s 
felt  erfiillcn. 

S'\  ^-r.  06  ftd)  bie  wal^rc  93nibers 
fc^aft  ber  g^rijlen  nid)t  eiclmel)r  auf  bic 
SEBiebcrgeburtf  ale  ftuf  bic  SRJnffertaufe, 
^riinbe? 

Slntiv.  T\t  m^vt  93rfiberf(^)aft  bcr 
C^riftcn  \)at  fid)  jeberifit  nuf  ben  WQl)ren 
&\aubtn,  unb  ®<l)crfaitt  gcgm  ben  ^errn 
3efum,unb  gcgen  fein  ecangclium  gegrun* 
bet.  JDarum  i)<ibtn  nicmalen  bic  m\)xt 


I  there  is  true  faith,  and  where  by  faith 
the  word  in  the  water-bath  is  received 
I  and  taken  hold  of,  a  true  regeneration 
or  purification  takes  place  in  the  wash- 
ing of  water  by  the  word.  Eph.  5  :  26. 

QuES.  29.  May  not  one  really  be 
regenerated,  even  before  he  is  baptized, 
inasmuch  as  water-baptism,  as  you  will 
not  be  able  to  deny,  cannot  impart  true 
and  genuine  regeneration  ? 

Ans.  Adam  was  created  in  Para- 
dise after  the  image  of  God.  But  when 
he  was  disobedient  to  his  God,  he  lost 
all  his  diVine  beauty,  and  incurred  on 
account  of  his  disobedience,  the  curse 
and  death.  Thus  a  person  may  be  re- 
generated to  a  considerable  degree,  be- 
fore he  is  baptized  in  water.  But  un- 
less he  becomes  more  and  more  obedi- 
ent and  humble,  he  may  easily  lose 
again,  what  he  had  previously  obtained.' 
Hence  the  food  of  the  new  creature,  for 
its  sustenance  and  growth  is  true  obedi- 
ence to  the  Lord  Jesus.  Should  he 
refuse  to  eat  this  meat,  (so  necessary 
for  the  new  creature,  John  4:  34.) 
and  eat  the  food  of  the  serpent,  which 
is  disobedience,  in  manifold  cunning 
and  crafty  excuses  against  the  word, 
his  fate  will  be  the  same  as  that  of 
Adam  in  Paradise.  Since,  therefore, 
water-baptism  is  commanded  by  Christ, 
the  regenerate  man  must  submit  to  it 
in  obedience,  and  fulfill  this  righteous- 
ness. 

QuES.  30.  Does  not  the  true  brother- 
hood of  Christians,  ground  itself  upon 
regeneration  much  more  than  upon 
water-baptism  ? 

Ans.  The  true  brotherhood  of 
Christians,  has  been  always  fbunded 
upon  true  faith  and  obedience  to  the 
Lord  Jesus  and  his  gospel.  Hence  the 
true  brethren  of  Christ  could  never  re- 


GROUND-SEARCHING  QUESTIONS  &c. 


135 


SBriitcr  Sl;rijli  fid)  fcer  auf,mn  SBnfferMuf 
rociiern  fonncu;  will  fie     an  iljrem  erfls 

i{)nm  aud)  befol)lt;n ;  unt  ci>  gljiitluo 
felOftf  tie  nurfiir  fdne  SSriibev  Ijdit,  fo  ben 
SEBitten  ©otteS  tl}un.   9A'att().  12,  60. 

31,  ^T.  06  man  biejenicien,  rrtldic  il)* 
re  gBiebcrgeburt  in  bcr  'Xljax  yor  @i>tt  unb 
9Jtenfd)cn  crnieifen,  nid)t  niit  nllcm  9ied)t 
fiir  ^^niber  ju  I)rtftcn  Ijab'u  cb  fie  fd)cn 
ni*t  auf§  neue  gctauft  niorben?  &efiel;e 
gOJattl;.  12,  49.  50. 

2(ntn).  JDiejenigen,  fo  if)rc  ©icberges 
tiurt  in  ber  %\)at  »or  @ott  unb  9Jienfd)en 
ertveifen,  Ijalten  \vk  t>cr  SSruber,  aln-r  bic 
mrben  fid)  ber  'IDaffertauf  aud)  nidit  wit 
bcrfe^en,  fonbern  fid)  nad)  if)rem  ©hiuOen 
unt>  inirenbigen  5;ricb  taufen  Inffen. 
3?ann  (51)ri)lu6  l)at  ja  bie  nud)nur  vcv  fei* 
neSSruber  geljiilten,  jvcld)e  feine 
unb  getauft  rcaren.  S9efiel)e  red)t, 
gjfnttl;.  12,  49.  50. 

3-4.  ^r.  06  fie  nor  bem  ^(ngefidit  5e* 
fu  (5l}rilli,  bcfi  nllwilTenben  Xperjenfiinbi; 
gcr^  unb  9vid)ter§  ber  Se6enbicjen  unb  ber 
Xobten,  fagen  fonne,  bnfe  il)ret  felbflen  aU 
Icrfeits  ein  Jperj  unb  cine  gcele  fci;e? 

S(ntn).  !Diefe§  trirb  nid)t  i^on  ©ott  ^ie* 
forbcrt;  bng  jrir  fd)on  foUten,  in  ber  SBoIU 
foniinenI)eit,  ein  ^perj  unb  eine  -geole  ffi;n  : 
Unb  barum  n>ir  auti)  nid)t  fiu^en  fonnen. 
ba|  voivi  ini  2Befen  feijen,  im  ffiiflen  a6cr 
muffen  trir  e§  feyn :  OJeinlid),  ba§  »rir  an 
<inanber  arbeiten  reotlen,  6i^  «iir  olle  ju 
cinerfet;  @lau6en  l)inan  fommen,  unb  jur 
eini^fcit  M  poUigen  @lau6en§.  5Bciumi 
ept)if.  4,  11.  12.  13.  ftel)et.  g5  wirb 
fluc^  niemanb  fagen  fcnnen,  brt§  bie  @e« 
meinbe  }u  3«rufalem  in  ber  25o(Ifommens 
^eitein^erj  unb  eine  Seele  gercefen,  fons 
btrn  im  iMnfan^  roaren  fie  einS,  Sl)ri|lo 
na(l)jufoljjen  mit  QSerleugnung  ailed  3rbi« 
fd)en :  '^a^  fie  a6er  in  (5rfcnntni§  noc^ 
aanj  uneing  rearen;  ifJiu  nicrfen  Sipojlel 


I  fuse  outward  water-baptism,  because 
I  they  saw  it  in  their  first-born  brother, 
wlio  also  commanded  them  so  to  do, 
and  because  he  declared  them  only  his 
brethren,  who  do  the  will  of  God.  Matt. 
12  :  50. 

QuES.  81.  Are  not  such,  who  prove 
themselves  as  being  regenerated  indeed 
before  God  and  men,  to  be  deemed 
rightfully  as  brethren,  although  they 
are  not  baptized  again  or  anew  ?  See 
Matt.  12  :  49,  50. 

Ans.  Those  who  prove  their  regen- 
eration indeed  before  God  and  men,  we 
hold  as  brethren ;  but  such  will  not 
oppose  themselves  to  water-baptism, 
but  will  suffer  themselves  to  be  baptized 
according  to  their  faith  and  inward  de- 
sire. For  Christ  verily  aeknowledgec^ 
only  those  as  bis  brethren  that  were,  his 
disciples,  and  bad  been  baptized,  as 
you  will  discover  by  examining  closely 
Matt.  12  :  49,  50. 

QuES.  32.  Can  .you  declare  before 
the  face  of  Jesus  Christ,  the  omniscient 
searcher  of  hearts  and  the  Judge  of 
the  quick  and  the  dead,  that  you  your- 
selves are  all  of  one  heart  and  of  one 
soul  ? 

Ans.  This,  God  has  not  required, 
that  we  should  at  this  time,  be  of  one 
heart  and  one  soul  in  a  perfect  state. 
Hence  we  cannot  say,  that  we  are  so 
in  reality.  But  in  will,  we  must  be  it, 
namely,  this  far,  that  we  labor  together 
until  we  all  come  to  the  unity  of  faith 
and  fulness  in  Christ,  as  written  in 
Ephes.  4  :  11 — 13.  No  person  can 
say  that  the  church  at  Jerusalem  were 
in  perfection,  and  all  of  one  accord.* 
But  in  the  beginning,  they  were  uni- 
tedly willing  to  follow  Christ  in  renoun- 
cing their  earthly  all.  However,  (hat 
they  afterwards  differed  in  knowledge, 
we  may  perceive  in  Acts  15  :  5  &c. 
We  know,  that  from  this  very  church 


136 


<5runt'fc>rfd)cn5>c  ,^iv.c^cn  jc. 


®efcl).  15,  5.  K.  (Un  con  bcr  ©cj  |  at  Jerusalem  there  went  out  some,  who 

nieinbe  ju  Sfnifilfni  au^ciejiangcn  finb, ;  taught  differently  from  the  apoptles  con- 
unb  anber§  iield)rct,  fll?  ef>  bie  2(peiT-el  Icl);jcerning  circumcision,  and  that  the 
tftcn  UKi^cn  bcr  ^Bcfitnfibuiui ;  Unb  niu^s ;  apostles  had  a  great  deal  of  trouble  ia 
ten  bic  2(pofict  noili  cirof,e  9Jiul;e  Ij-iben,  an  |  laboring  for  union.  Hence  it  is  remark- 
ber  Giui^feit  }u  nrbcitcn.  Unb  ifl  alfo  j  able  that  it  should  be  required  of  us, 
5Cunbcr,  baf,  man  ron  ur.?,  in  biefcn  |  in  these  dreadful  times,  where  darkness 
$reulid)fn  ^agcn,  b,i  ^-inflfrni^  unb  Tuns!  and  obscurity  covers  all  nations,  that 
fcll^cit  nllc  SSclfer  [icbccfet  babeii/  fo  c(Ieid)  tiiere  should  be  such  a  perfect  union 
fine  fcld)e  rcllfcnim<ne  Sinigfcit  fcrbcrt :  ja'^ong  us,  while  those  who  boast  of  an 
I^a  bod)  SMejeni^cn,  fo  fid)  bcr  innern  j  inward  spiritual  baptism,  still  disagree 
©cijlcftauf  riiliiiicn,  fe  uneinP  ffi)nf  ^"6  '  ®° ^^^"^  ^^<^  P^^in  8n<l 
duil)  in  ben  l;e(l  unb  flarcn  5$cfel)!en  poii  I  clear  commandments  about  water  bap. 
bcr  fS-iffertauf,  lautcr  llnfie\rif,l)eit  unb  tism,  there  is  nothing  but  uncertainty 
Uncinicifcit  unter  il)ncn  l^errorfomnit,  reicj'^nJ  discord  among  them,  as  well  as  in 
.rud)  in  anbcrn  i>ornel)m)l<ii  ©Inubeufs  j  other  principal  points  of  faith. 
<Puiiften.  I 

33.  ^-r.  £)b  fic  nirfit  ibre  03cmcinbfnj  QiES.  33.  Do  you  not  regard  your 
bcffcT  l).iltcn,  bann  nllcr  anbcrn  t.uift\ej ;  church  as  superior  to  all  other  Baptists 
j^nnten  biefer  ober  verifier  S^itf"''  unb ;  of  this  or  former  times;  and  if  so,  in 


itcrin  bann  ?  unb  waruni ; 

5[nt\v.  wir  unfcrc  ©emcinbc  Ocfs 

fer  Ijalten  al6  bcr  je&uub  jerfallencn  'iaxu 
fcr,  bic  wir  roijli'"  unt  Fcnnen,  bns  \\i 
\V(x\)t  t  unb  jwar  barum,  ircilcn  fie  in 


what  respect  and  why  ? 

Ans.  That  we  do  esteem  our  church 
better,  than  those  now  decayed  Baptists, 
whom  we  know  and  are  acquainted  with, 
is  true,  and  it  is  for  this  reason,  be-. 


"i!cl)r  «nb  2tbtn  rerfaUcnf  nnb  n?cit  riMi  cause  they  have  fallen  away  in  life  and 
tcr  altcn  5aufcr  l'fl)r  unb  I'eben  ab(\e^an«  {doctrine,  and  departed  far  from  the  old 


^(n  fei;n.  5Geldic5  incle  unter  iljncn  merr 
fen  unb  fcl)cn.  2Son  ben  rcri^cn  5:dufcrn 
aber  fonneu  roir  nid)t  nntwcrtcn,  we.ilen 
njir  fie  int  Scbcn  nidit  gefannr.  5\}a? 
Attv  bie  ^cljr  betrifft,  finb  roir  mit  bcncii 
<janj  cinfr  rrc(d)e  nid;t^  jtibcr  bae  5?ans 
^clium  ^elel;ret 

34.  Jr.  9)iit  wag  ©ruiib  fie  baiter 
l)nlten/  bn^  il)rc  ncu  aufi;crid)t<te  ©cniciiu 
If,  tcin^t  unb  iBannesjUebunjj,  k.  bcr 
'?fporrolifd)cn  ^jlcid)  fcnmic ;  STa  fie  njcbcr 
e^UiA)  gottlidjen  ^Seruf,  nod)  @ab<n,  nod; 
^Curfun^,  nn  fid)  crweifcn? 

%ntm.   3"  tSnfeljung  hn  5fraft  tffiun* 
t«r  }U  tljun,  l)altcn  irir  uit§  ^ar  ireit,  unb 
ncd)  uniturbig  ^ej^en  bic  'Jfpcjlel. 
^lnfcl;uM3  bcr  2cl;r  unb  bc6  >8innf«,  mufj 


Baptist's  life  and  doctrine,  which  even 
many  among  themselves  see  and  ac- 
knowledge. For  former  Baptists  we 
cannot  answer,  since  we  did  not  know 
them  in  their  lives.  But  we  are  entire- 
ly united  in  what  concerns  their  doc- 
trine, with  those,  who  taught  nothing 
con  trary  to  the  gospel. 

QuES.  34.  With  what  propriety  do ' 
they  hold,  that  their  newly  established  ' 
church,  baptism,  excommunication  &c. 
agreed  with  the  practices  of  the  apos- 
tics,  since  they  cannot  prove  a  similar-  '' 
ity  neither  in  divine  calling,  nor  gifts,  ' 
nor  results  ? 

Ans.  With  regard  to  the  power  of  ' 
performing  miracles,  we  consider  gup-"' 
selves  still  as  much  inferior  to,  and  a<3  * 
unworthy  of  any  comparison   with  the.- 


GROUND  SEARCHING  QUESTIONS  &c. 


123 


fen  wir  ®ott  bitten,  ba§  er  uni>  tetii  <£inn 
Ctr  'Jfpofrel  ja  ^nr  fcinemeoljn  ^(\u  rvcilt 
dl)nlid)  m.iclicn. 

35.  %v.  Ob  il)re  Sefjrer  unb  23erfle!;cr 
lag  3'MJin'§  ©ciriiTcnf'  t>or  @ott 
fcrinijen  fonnen  unb  biirfen,  ba§  fie  berl;cil. 
©eiff  3U  33ifil}effen  in  iljren  ©cireinben 
eingefc^et  I>i6e,  biefclDc  al^  ©enieinbcn 
@ottc5     treiten  :  Unb  cb  fie  bic  2  (5or. 

"^^J,  2c.  baju  erforberte  unb  gcl^crigc  @eif}c6s 
Qj^ifin  an  fid}  Ijabcn  unb  beireifcu? 

2(ntiv.  ?Bor  ®ctt  muffen  fie  e^  frei;lid) 
brincien  fennenf  nnbere  finb  es  feine  ledite 
.^irren.  ?Da|  <6  nber  bie  9JJenfd}en  nid^t 
glaubcn,  fotle  fie  nid)t  Och'imniert  ned) 
triibt  macf)en,  fonbern  riclmel)r  erfrcuen  ; 
roann  iljr  OJame  nle  bc?l>iftiii  ron  ben 
DJienfdien  t?ei-ircrfcn  n^irb.    Sue.  6,  22. 

36.  5r.    06  fie  nid)t  yor  ©ctt  auf  il^re 
Seelen  aeftel)en  miiffenf  bn§iiie(e  untcr 
nen  fcr  it)rer  "iiaufe  welt  IiebreiAer,  f.infts 
unb  beniiitl^iger,  unb  fo  fort  gcreefen  fei;cn/ 
ills  nad)  betfelbijjen  ? 

?Intif.  Xpicrju  fagen  rcir  nein.  55 
n?are  bann  ron  bcnen,  fo  nl^  biirre  9ieben 
ob^efd)nitten  finb,  ober  nud),  niann  bie 
iibertund}te  Siebc  oienieint  n?irbf  ba  man 
cin.mbev  nur,  ettini  unis  93rob,  ober^unfr 
ivillen  gcl)eud)elt,  bie  Sunbe  unb  SrrtI)"' 
iner  nid)t  beflrafct,  uno  e^  l^iege :  £af, 
mid}  in  meinem  eigenen  5Ci(Icn,  9Jieinen 
unb  X\)un,  id)  irilt  bid;  mi)  fo  I.iffen,  n?ir 
ivollen  {inanber  lieben  unb  5Bruber  fei;n  ; 
?S3ann  biefes  gemeint  »rirb,  fo  bcfennen 
»rir  bag  e?  nnitjr  if};  unb  baf,  >rir  (eibcr! 
lang  genug  untec  biefer  rcrberblidjen  Xpeu* 
*eU2ie6e  gefranben;  ba  njir  nod)  unter  ben 
■■iJictirten  iraren.  2(ber  nun  I)aben  mt 
cine  fo(d:)c  Siebe  gefernet,  unb  muffcn  nod) 
barun  Icrnen,  bie  ba§  SBofe  unb  Sfrge  Ijaffet 
unb  flrafet. 

37.  %v.  Ob  fie  iljre  neue  ?auf<  nid)t 
nrit  wiit  Ungen)i|l)eit  unb  25«ranb<rli^ 
feit  angefangen,  unb  bii  baI)ero  fortgefuI)s 
ret ;  Hud)  foI(l)t  in  anbcrn  S^mge n  erwie? 


apostles.  Concerning  the  doctrine  and 
tlie  mind,  we  must  pray  God  to  make 
us  resemble  the  mind  of  the  apostles, 
and  even  of  his  Son  Jesus. 

QuES.  35.  Can  your  teachers  and 
elders  bring  the  testimony  of  their  con- 
science  before  God,  and  say  that  the 
Holy  Ghost  has  made  them  overseers 
in  their  churches,  to  feed  them  as  the 
churches  of  God  ;  and  do  they  possess 
the  spiritual  gifts  required  2  Cor.  6  &c. 

Ans.  Before  God  they  must  be 
able  to  bring  it,  or  elss  they  are  do 
true  shepherds.  But  if  men  do  not 
believe  it,  that  must  not  disturb  or 
grii^ve  them ;  on  the  contrary,  they 
should  rather  rejoice,  if  their  names 
are  cast  out  as  evil.  Luke  6  :  22. 

QuES  36.  Must  they  not  on  the 
testimony  of  their  conscience?  before 
God  confess,  that  many  of  them  were 
much  more  loving,  meek  and  humble 
&c.  before  their  baptism  than  afterwards? 

Ans.  To  this  we  ■  say,  No;  unless 
you  allude  to  those  who  like  dry  branch- 
es were  cut  off  or  unless  you  mean  that 
feigned  love,  by  which  people  deceive 
one  another,  for  the  sake  of  bread  or 
favor,  and  where  sin  and  error  is  not 
rebuked,  but  where  it  is  said,  leave  me 
alone  in  my  own  self-will,  opinion  and 
doing,  and  I  will  let  thee  alone  like- 
wise ;  we  will  love  one  another,  and  be 
brethren."  If  such  is  the  moaning,  we 
confess,  that  it  is  true ;  and  that,  alas  ! 
we  have  but  too  long  stood  in  such  per- 
nicious hypocritical  love,  while  we  were 
yet  among  the  Pietists.  But  now  we 
have  learned  such  a  love,  and  have  yet 
to  learn  it,  which  hates  and  reproves 
evil  and  wickedness. 

QuEs.  37.  Have  they  not  begun 
and  continued  until  now,  their  new  bap- 
tism with  a  great  deal  of  uncertainty 
and  mutability,  and  shown  the  game 


13S 


fen  ;  t>ci  fie,  ^um  (Simpdf  (mlb  ben  Qoa 
Oraud)  ter  Sl)c  tjerrverfen,  bnlb  micberum 
gebilliViet ;  balb  tie  %xbt\t  abiiefitnjfet, 
brtib  iriibentm  Ijerecrtjcfiutct  I;aben? 

9(ntn:«.  iT^ie  Xauf  te§  .^errn  ^tfu, 
nacb  fcinem  S5efel)(,  Iviben  uiir  in  9rof,er 
©lauOenj^Scirifef^eit  nnijefangen,  unb  f)iit 
un§  bcf  (iebe  @ott  6ie{)er  iinter  fielen  2Cis 
berfpreiten  bnrinnen  erbalten  unb  fefl  ges 
imA't  bur*  feine  @nabe,  ba|  rv'n  woljl  in 
@en.M'f,l;eit  f.uien  fonnen.  bie  ba  gdiuben, 
fcHen  iiet'iiift  rrcrben.  S^af,  niir  nber  nadi 
fcer  '^aufe;  nodi  Unterrcbung  niufjten  l)as 
ben,  \vscj,in  berer  "^^unften  bes  Cljefianbej;, 
Strbeitcnf,  ja  nod)  anberer  inel)o  ill  n^at^r ; 
IC^nnn  tvir,  i>cr  unferer  ?:auf,  alj  wir  nod) 
unter  ben  '^.Metiftenf  nid)t  anbers  rcn  benen 
fo  man  rcr  i]rof,e  ^eilige  gel)alten  l)at, 
lc!)ret  riMren.  .fatten  nlfo  tjiel  (gtreit, 
6i§  wiv  ten  eingefo^enen  Srrtl;"'"  f'U;rcn 
lie|en. 

38.  '^■r.  2Boran  man  bann  bie  unge* 
jweiff Ite  @ctt(id)feit  ibrer  neuen  ©emeinbe 
iioc  alien  anteru  in  bcrganjen  ®elterfens 
nen  folle  ? 

%nt\v.  2Bic  ^aben  ja  feinc  neue  ®es 
meinbe,  nmib  feine  neue  @efe|e;  eonbern 
rooUcn  nitr  in  ber  Ginfalt  unb  nHil;ren 
©lauben  bci)  ber  alten  ©cnieinbe  bleiben, 
mUhi  SbrilTw^  geiliftet  burd)  fein  33Iut ; 
Unb  \rc!lcn  tern  @ebot  foliien,  nieUbes  im 
Sfnfang  n^ar.  Unb  reir  cerlanijen  ja 
nid)t,  baj5  man  an  unferer  ©emeinbe  bie 
ungejireifelte  ®ettlid)feir  erfennen  fod ; 
fonbcrn  nnr  n:'unfd}enf  ba§  bie  ungejitieis 
felte  ©ottlithfeit  bod)  modne  erfannt  n?er« 
ten  an  (Sbrifro  felbfl,  unb  bann  an  berSc? 
meinbe  ju  Sffufalem.  Unb  »rann  biefes 
fofltc  erfannt  iterben,  unb  berfelben  ®otr* 
lidjfeit  ber  Sebre,  5Corten  unb  ®eboten» 
tie  fie  gebabt,  unb  bann  mu§te  c(efeben 
wrbettf  ob  cine  ©emeinbe  eben  biefrlbige 
gotrttdie  Sel)r  unter  jtd)  \)au  unb  wcim  bie* 
fe§  erfannt  n?irb,  fo  meini-n  n^ir,  tag  niarc 
genusfani,  cine  ©emeinbe     erfennen,  tjori 


also  in  other  things,  having  for  instance, 
at  one  time  rejected  the  marriage-state, 
and  at  another  approved  it  again j 
sometimes  desisted  from  labor,  and  then 
again  took  it  up  ? 

Ans  The  baptism  of  the  Lord  Je- 
sus, according  to  his  commandment  we 
have  commenced  in  great  assurance  of 
faith,  and  to  this  day  our  God  has  sus- 
tained and  confirmed  us  therein,  under 
much  oppostion, through  his  grace,  and 
we  can  say  with  great  confidence,  those 
who  believe  are  to  be  baptized.  That 
we  however,  after  baptism,  had  diffi- 
culties to  overcome  concerning  marriage, 
labor  and  many  other  points,  is  true; 
for  before  our  baptism,  while  we  were 
yet  among  the  Pietists,  we  were  not 
otherwise  taught  by  those,  who  were 
deemed  as  great  saints.  Hence  we  had 
much  contention,  until  we  gave  up  our 
imbibed  errors. 

QuES.  38.  Whereby  then  may  we 
know  the  undoubted  divinity  of  your 
new  church,  before  all  others  in  the 
whole  world  ? 

Ans.  We  have  indeed  no  new 
church,  nor  any  new  laws;  but  in  sim- 
plicity and  true  faith,  we  desire  to  re- 
main with  the  old  church,  which  Christ 
instituted  through  his  blood,  and  to 
follow  the  commandment  which  was 
from  the  beginning.  And  we  demand 
not  at  all,  that  an  undoubted  divinity 
should  be  acknowledged  in  our  church, 
but  we  desire  that  such  an  undoubted 
,iiivinity  might  be  known  in  Christ  him- 
self and  the  church  at  Jerusalem. 
Should  this  be  perceived,  and  the  divin- 
ity of  the  doctrine,  words  and  com- 
mandments, which  they  had,  then  it 
can  be  seen,  whether  a  church  has  that 
same  divine  doc.rine,  and  if  this  is 
known,  we  think  it  to  be  sufficient  to 
prefer  that  church  before  all  other 
churches  in  the  whole  world,  if  Jike 


GROUND-SEARCHING  QUESTIONS  &c. 


139 


alien  onbcrn  ©emeinben  in  ber  ganjen 
aBelt,  nmnn  fic  ol^  cin  trcues  il)r»:m 
SJiann  (Sl)ri)lo  untcrtl)an  ill  in  fcincn  35e? 
fef)l<n,  ja  nod)  tal}in  arbcitet  immn-  unter* 
tfjdniijir  ju  rticrten.  2Ccr  a6er  (Sljriflum 
fctbficn  nidit  erfannt  in  ber  @ottIid)feit 
feincr  5BefcI;kn  :  O  !  fccr  roirb  aud)  se«vi§ 
feinc  ©fiiicinbe  nidit  erfenncn,  unb  n^nnn 
tie  12  2(potld  f1}on  barunter  95ifd)otf« 
unb  2el)rcr  waxtn. 

39.  '5r.  06  [ic  fclDfien  aud)  »erfid)ert, 
unb  bic  un6e\t)C9lid)e  a5erfid)cruni;  beffen 
in  bcr  9ott{id)en  ^-euerproee  allbereitS 
l)ur*c(el)enb5  empfan^en,  baf,  fie  @ott  audi 
felber  bafiir  erfennen  unb  erfennet  ^aben 
ttolle ;  unb  trie  fie  foId)e5  benjeifelid)  unb 
gtaubiuiirbi^  ju  mac^en  getrauen  ? 

%nt\\\  QSerfid)erun9  mu§  'jwav 
tot  @ott  fe>;nf  fo  trie  e§  ^^aulu?  6efd)reis 
ttt,  dx'm.  5.  9iun  rcir  bann  finb  gered)! 
rcortor.r  buvcb  ben  ©lauben,  fo  l)aben  \rir 
griebe  mit  ©ott  burd)  unfcrn  i;errn  3«* 
fum  (ibrifJum,  burd)  roeldien  wir  aud)  ei« 
ncn  Sug^ng  Ijaben,  im  ©tauben,  ju  biefer 
©nabe  barinnen  voit  fieljen.  Unb  nif)men 
tind  ber  ^offnung  ber  jufunftigen  iriertJ 
Ii(^feit.  ®iefe  @ercif,l)eit  aber  l)at  nid)t 
Idngcr  bie  25erl)eiifungf  aud)  ju  ben  2(po« 
ffeln  burd)  ben  ^crrn  3efum  gefl)ebenf 
3ot).  15f  7.  al§  fo  lange  fie  in  3l)nif 
unb  feine  SBorte  in  il)nen  bteibcn,  fo  voca 
ren  fie  feine  red)te  SwoSfr'  ""t'  ""'^  f'^ 
bitten  rueiben,  foil  it)nen  nMberfal)ren. 
Unb  fo  bleibctg  :  9Ber  bel)arret  in  ber  2el)re 
3efu  big  one  Snbe,  ber  wirb  felig  trerben. 

<E5ie8  finb  bic  angelegenflen  J-ragen,  fo 
man  eudi,  geliebte  »?-reunbe!  eon  curer 
neuen  Xaufe  unb  ©enieinbe,  fo  tooI)1  um 
©urer  felbjlf  al§  aud)  uni  2(nberer  wiflenf 
bermalen  oorjulegen  notl)i9  erad)tet:  2Co* 
riiber  i{)r  eud)  nun  bebenfen^  unb  eure  g<« 
meinf(baftlid)e,  beutlie^ie  unb  aufrid)tigt 
(^rfldrungr  mit  euren  bet)gefugten  @run« 
betif  bergeflalten  t^jun  fonnet,  wie  il)r  c§  in 
einer  fo  widjtigen  *&nd)e  por  bem  Stngefic^* 


a  faithful  wife,  she  is  obedient  to  her 
husband,  Christ,  in  all  his  command- 
ments, and  labors  to  become  still  more 
so.  But  whosoever  has  not  known 
Christ  in  the  divinity  of  his  command- 
ments, would  undoubtedly  not  acknowl- 
edge his  church,  if  even  the  twelve 
apostles  should  be  there  serving  as 
bishops  and  teachers. 

QuES.  39.  Whether  they  themselves 
were  assured,  and  had  received  already 
the  immoveable  assurance  of  the  same 
in  the  divine  trials  as  by  fire,  that  God 
himself  also  acknowledges  and  owns 
them,  and  would  have  them  acknowl- 
edged ;  and  how  would  they  undertake 
to  prove  this  and  make  it  credible  ? 

Ans.  Truly,  the  assurance  must  be 
before  God,  as  Paul  describes  it.  Rom. 
5,  "Therefore  being  justified  by  faith, 
we  have  peace  with  God,  through  our 
Lord  Jesus  Christ :  By  whom  also  we 
have  access  by  faith  into  this  grace 
wherein  we  stand  and  rejoice,  in  hope 
of  the  glory  of  God."  But  this  assu- 
rance is  no  longer  promised  even  to  the 
apostles  by  the  Lord  Jesus,  .John  15  : 
7.  then  they  would  abide  in  him,  and 
his  words  abide  in  them.  Then  they 
would  be  his  true  disciples,  and  they 
should  ask  what  they  will,  and  it  should 
be  done  unto  them.  And  so  it  is  :  He 
that  is  faithful  in  the  doctrine  of  Jesus 
to  the  end,  shall  be  saved. 

These  are  the  most  important  ques- 
tions, dear  Iriends,  which  we  deemed 
necessary  to  lay  before  you  at  this  time 
concerning  your  new  baptism  and 
church,  as  much  for  your  own  sake  as 
for  the  sake  of  others.  On  which  you 
will  now  reflect,  and  make  your  united, 
plain  and  candid  declarations,  together 
with  your  reasons  assigned,  in  such  a 
manner  as  you  may  be  willing  to  ren- 


140 


<Bi'un5forfcl)cnt)e  ^ragcn  k. 


te  3«f"  Sl)rifli,  unb  aller  fcincr  l)eiligcnjder  an  account  of  before  the  face  of  Je- 
Sngcl  unb  2(uSenvdl}ltenf  nn  bem  unauf'?|  sus  Christ  and  all  his  holy  angels,  aad 
|jlciHi(I)cu  Xiiijc  ber  gc naueftcn  2:urd)pru;  i  the  elect,  without  contradiction  from 
fung  biefeC'  cure^^  angefangcnen  9CerFc6,  his  Holy  Spirit  in  your  own  consciences 
c^iK  IBiberfprud)  fdne§  rittcrlid)en  and  those  of  others,  in  the  great  day 
fics  in  curcnt  obcr  anbcrer  ©eirijTen^  ju  when  this  weighty  matter  or  work 
teraiUivorten  gctrauet.  which  you   have  commenced  will  be 

strictly  scrutinized. 


@  c  I  i  e  6  t  e  5  r «  "  " 
uf  fucr  2^eijcl)ren  unb  fdiarfe  ^-ragcn, 
tit  iljr  iinf'  ill  biefcu  39  "^unften  tor 
®cttf  auf  uiifer  gut  ©cwifTeu  l;at)t  porg^* 
legt,  l)nten  roir  in  SicDe  bicfe  5inti»orten 
niif  jebcn  ^>unft  l^ennifflcgeben,  nad)  uns 
f{rm  ®lauben  unb  guten  ©cwifyeiv  tor 
bem  @ctt  ber  feinen  <2oljn  au6  I'icbe  tat 
rum  in  bic  ffielt  gefanbtf  bag  vrir  il)n  Ijhi 
reii/  unban  iljii  glnuOen,  unb  burd}  ben 
®Iau&en  an  iljn,  bag  eirige  ScOcn  l)a6en 
foUen.  3!^  nun  aud)  cucr  .fpcil  unb 
^{[igfeit  liebf  fo  eikt  unbbiei(et  aud)  cuivn 
Jbale  unter  biefes  grc§en  ^Tonici^  Scepter; 
j,lauOctr  baf,  feine  Scl)r  n.ml)rl)aftici,  unb 
fcine  5auf  ben  armen  Sunbern  l)eilfam 
unb  fclii;  ill.  Spred)t  nid)t,  ^raa  faun 
i;iir  bao  S3affer  l)elfen,  unb  troftct  eui1)  ja 
jiid)t  mit  curcr  ^linbertauf,  ireld)e  n^iber 
©otte&  fflJort  in  bic  ®eU  cingcfiiljret  iji; 
fcnflen  foil  nud)  cud)  bicfe^  cinfdltige 
Seugnif,  (it)(Ul}e9  auf  bringenbe^  QScge^rcn 
I^craufgeijcbcn  ton  bcu  idufern  in  Sd)wars 
jcnau)  niiiffcn  fei;n  cin  3«iisni|f  ntb\i  tut 
rem  eigencn  ©eaiifjcnr  an  bem  grcfjCU  ©es 
riitt^tacie  be^  .^crrnSffw/  n)eld)er  f  ommer. 
roirb  iiiit  d\ai)i  ju  liDcn 

an  alien/  bic  feincm  Scangclio  un9cl)orfam 
ircrbcn  fei;n.  9'iun  bem  erifurgtcn 
Samnif  we(d)e§  allein  dilai)t  unb  ©croalt 
^atf  im  ^pimmcl  unb  auf  (Srbcn,  bem  fei)c 
S!ob/  Sl)rc  unb  ^Vci^,  »on  Givigfeit  ju 
irigfcitf  ja  2(m(n.  (Sr  fommt  in  ben 
^olttn  unb  tvcrbcn  i^n  fc!)en  aUe  ^ugcnf 
imb  tie  il)n  gcfiodjcn  I;a6cn,  ^mtn. 

(Jpcrau^gcijcbcn  ju  (£d)ixiarjcnauf  iiii 
5.^ionat  ^uh),  im  %\\)X  Si^nfli  1713. 


Beloved  friends : 

Upon  your  request  and  sharp  ques- 
tions, which  you  have  proposed 
unto  us  in  these  thirty  nine  points,  we 
have  tried  to  answer  in  love  upon  every 
point  according  to  our  faith  and  good 
conscience  before  that  God,  who  out 
of  love  sent  his  Son  iuto  the  world  to 
that  end,  that  we  should  hear  him, 
believe  in  him,  and  by  faith  in  him 
have  life  everlasting.  Now  if  you  also 
regard  your  own  welfare  and  salvation, 
then  hasten  and  bow  also  your  neck 
under  the  scepter  of  this  great  king ; 
believe,  that  his  doctrine  is  true,  and 
his  baptism  wholesome  and  blessed  for 
poor  sinners.  Say  not,  what  good  will 
water  do  me  ?  and  do  not  try  to  com- 
fort yourselves  with  your  infant  bap- 
tism, which  has  been  brought  into  the 
world  contrary  to  the  word  of  God. 
Else  this  simple  testimony  (given  out 
upon  urging  request  by  the  Baptists  in 
Schwartzencau)  must  be  a  testimony 
together  with  your  own  conscience,  at 
the  great  judgment  day  of  the  Lord 
Jesus,  who  will  come  "in  flaming  fire 
taking  vengeance  on  them  that  know 
not  God,  and  that  obey  not  the  gospel 
of  our  Lord  Jesus  Christ." 

Now  to  the  Lamb  that  was  slain,  who 
alone  has  power  and  dominion  in  heaven 
and  on  earth,  to  him  be  glory,  honor 
and  praises  for  ever  and  ever  Amen. 
"Behold  he  cometh  with  clouds ;  and 
and  every  eye  shall  see  him,  and 
they  also  which  pierced  him,  &c.  Amen. 

I)one  at  Schwartzenau  in  the  month 
of  July  in  the  year  of  Christ  1713. 


(von  bcm  jungent 

@nat)e  unb  'St'icbc  toon  ©ott  Dcm 
tocrmcbre  fict?in  cucl)allcn/  5(mcn. 

©elieSte  Srubev! 
eilen  vrir  rernommenf  iaf,  einwy 

ten  €einiiien  befol^Icn  l}af,  06  fo!d)e6 
<iefii}cl)en  mart  jaiifi.t)en  bem  *K&enbnhil)( 
unb  33rcbDrc(l)en/  unb  meijnenf  es  fet;e 
nid)t  redit  i^etl^iin,  fo  man  bie  S-iif^e  n?nfcl)t 
vor  beni  ?(Denbma!)(;  €0  bin  id}  in  mei; 
nem  ®enuitf}e  Ocaicgen  reorben,  auseinfdU 
tiger  i'wbi  bie  llrfad)  ju  fd)rei6enf  rcarum 
ryir  yor  bem  5ttenbmiil)I  bie  ';^-uf,e  ii:infd)en, 
fiige  n6er  tiefe^  tahtx),  baf,  unfer  @(aube 
unb  (Jrfenntnif,  fo  if!,  taf,  n?ann  ein  58ru5 
ber  ober  anberer  9Jcenfd)  un^  in  iiiebe  unb 
SBefd)eibenl)eit  fann  grunblid^ei'  nad)  be5 
.^errn  liJort  anweifen  anber?  al§  nun  ans 
geniiefen  roirb,  ba§  >rir  bereit  fepnr  nid)t 
allein  in  biefem  '•punfte  be?  'Jufj'^^'^fi-^)?"^ 
eg  anjuneljmen,  [onbern  aud)  in  nnbcrn 
5)ini;enf  unb  woUen  gar  nid)t  beruljen  auf 
(ange  @eiro!)nl)eiten;  [onbern  be?  iperrn 
2Boit  fell  nUein  unfere  Sveget  unb  dUAp 
fd)nur  fei;n. 

ffior  erf}  fel)en  trir,  wie  &ie  alten  from* 
men  *33dter  bas  J'ufjii^'^f^^bf"  i'"  ^raud^ 
l)atten,»or  bem  @efe|,  1  35.  SJJofis  18,  4. 
Gap.  24,  32.  unb  Gap.  19,  2.  5?un  fie? 
l;et  man  I)ier  ganj  flar,  baf,  tie  fromme 
aSdter  bas  ^-uf^wafdxn  getl)rtn  cor  ber 
93ia!)(jeit,  unb  fiel;et  man  unter  bem  ©e* 
fe|  im  bilblid}en  ©ottefbienf},  bag  gjtofee 
imigte  ein  grog  ^anbfafj  mad)en,  unb 
2Baf|er  barein  tl;un,  unb  %avm  unb  feine 
€ol;ne,  ja  bie  nadifolgenbe  '^)riefier,  mug; 
tin  fid;  sorl;er  ^;dnb  unb  g-uge  wafd^en, 


APPENDIX. 

By  the  younger 
ALEXANDER  MACK. 

May  grace  and  peace  from  God  the 
Father  through  Jesus  Christ  he  multi- 
plied unto  you  all,  Amen. 

Beloved  brethren  : 
Inasmuch  as  we  have  understood,  that 
some  brethren  have  difficulties  with  re- 
gard to  feetwashing,  which  Jesus  has 
commanded  to  his  disciples,  as  if  it  had 
been  performed  between  the  supper  and 
breaking  of  bread,  and  think  it  not  rightly 
done,  if  feet  are  washed  before  supper ; 
— we  felt  moved  in  our  mind  in  since;  ■ 
love  to  give  the  reasons,  why  we  wa;- i 
feet  before  supper.  At  the  same  tin;.' 
we  would  say,  that  it  is  our  belief  and 
view,  if  a  brother  or  any  other  person 
can  in  love  and  moderation  instruct  us 
according  to  the  word  of  the  Lord  more 
fully,  and  otherwise  than  is  here  point- 
ed out,  we  should  be  ready  to  accept 
of  it  not  only  in  this  point  of  feet-wash- 
ing, but  also  in  other  matters,  and  not 
at  all  rest  upon  long  usage,  but  let  the 
word  of  the  Lord  be  our  only  rule  and 
guide. 


In  the  first  place,  we  will  see,  how 
the  old  pious  fathers  before  the  law 
practiced  feet-washing.  Gen,  18  :  4. 
24  :  32.  and  chap.  19  :  2.  Now  here 
we  see  quite  clearly,  that  the  pious  fath- 
ers performed  feetwashing  before  the 
iiieal :  we  see  also  under  the  law  in  the 
levitical  service,  that  Moses  had  to 
make  a  great  laver,  to  put  water  therein, 
and  that  Aaron  and  his  sons,  yea  the 
succeeding  priests  washed  their  hands 
and  their  feet  thereat,  when  they  went 


2B 


142 


wann  fie  .ij;n  ^cmpcl  ticncn  fcflten,  mt  ju 
ffkn  2  dil^i  40,  31  unb  32,  ja  man  fann 
iiierfen  t.i^  unter  tern  ©efe^  brt5  i^-u^iras 
fd)cn  cic6r.^ud)(id)  irar,  vrie  febcn  im  cr? 
ffen  Q3uil)  eamiiel  iin  25.  apitel  im  41. 
aScr?. 

teiif  cr  felbfJ  bag  (Spangelium  geprebi* 
getf  eine  cjebrduclilid-)?  ead)  ba§  ^-ufjira? 
fd)en/  niann  ^-reimbe  ciniinber  Sitbcobien:: 
fre  cra'cifcn  trolltcn,  ja  fo  war  tor  ©c* 
brnud)  adjcit  ror  ber  9JJaI)Ijeit;  wit  .^u 
fcl)cn  im  Spani\elio  ?uca6  Sap.  7,  44. 
S^a  l;iclte  fcer  .f;crr  3«fu5  bcm  '^)I}>irifder 
corf  liber  bcr  SDJaMjeit,  bnf,  er  3l)rne, 
cr  iu  ffin  ,f:au$  fommen,fein  SBnffer  geijes 
6en  ^um  ^•ufeirafdien.  9?un  aiif  bie  eas 
ri)e  felbfr  fommcnr  fo  fit'bet  man  i^orcrtl/ 
al5  Ca?  Oil-erfffr  l)crbci;  fcmmenf  fofenbere 
fcer  .rperr  Scfus  bie  }i\vt'\  ^ma^cvt  nemlidv 
^etrum  unb  ^oljannem,  eben  ben  3un9«r 
vrcIdKr  bas  befduieben,  btx) 

Sobanne  im  13  (Sapitelf  ten  fanbte  ber 
Xpcrr  3efu5  bas  OiT-ertamai  jii  jubcrciten  : 
SBic  ber  (Si'ani^elill  Siifas  melber  (Sap.  22, 
S,  fil?  eP  nun  2{benb  tt>ar,  ba  fam  ber 
^perr  ijefus  mit  ben  3"ni\ern,  unb  fafete 
fid).  'iBie  ber  fftnincKliir  ?.''Jarfu6  melbet 
Gap.  14,  17.  unb  9J^url;.  (gap  26,  20. 

9^un  fd)rciben  bie  anbern  SpangclifJen 
nidit5  rom  5-u§irafd>en,  fonbern  ber 
ecan^eliil  3ol>inne5  befd^reibet  eg  Giap. 
13.  yiad)  bem  ©riedtifdien  $ert,  njie  eg 
?)v  e  i  rtud)  bie  I)oHdnbifdK  Ueberfes 
Ber,  ja  and)  ^-elbin^er  gctieben.  2. 
2>erg  fatit  3'-"'!)'iinit5  iveldicr  felbfren  bag 
2(bcnbmal)l  bereitet  Ijat,  ber  faiit :  alg  bag 
?{benbmabl  ijetban  roar,  baben  bie  j^olldn* 
ber,  ber  ^-elbin^er  fc|t,  nig  bag  2(benb5 
mabl  C(efd)eben  irar ;  ja  ber  9ici^  brurft 
eg  hod)  fidrer  nug|  unb  fcfet  barju,  bereitet 
war.  2(nberc  fe^en  eg  nad)  bem  @ried)i« 
fd}cn,  irie  eg  aud)  im  grieitiifdien  Sorter* 
8?ud)  ftebct;  nig  bag  ^(benbmabl  iicmadit 
rcorben,  cbor  nig  bag  ?(bcnbmabl  entfian? 
ben  war. 


into  the  tent,  as  may  be  seen  Exod. 
40  :  31,  32  ; — yea,  we  may  notice, 
that  under  the  law  feetwashing  was 
customary,  as  we  find  1  Sam.  25  :  41. 


Still  in  tlje  time  of  the  Lord  Jesus 
when  he  himself  preached  the  gospel, 
feetwashing  was  a  common  thing;  when 
friends  would  show  each  other  acts  of 
kindness,  it  was  the  custom  always  be- 
fore the  meal,  as  we  see  in  the  gospel 
of  Luke  ch.  7  :  44.  Here  the  Lord 
Jesus  reproached  the  Pharisee,  while  at 
the  table,  that  he  had  given  hitn  no 
water  for  his  feet,  when  He  (the  Savior) 
entered  his  (the  Pharisee's)  house. 
Now  to  come  to  the  point  itself,  we  see 
in  the  first  place,  when  the  feast  of  the 
passover  was  come  nigh,  that  the  Lord 
Jesus  s?nt  two  of  his  disciples,  namely, 
Peter  and  John,  the  very  disciple,  who 
has  recorded  feetwashing,  John  13th. 
chap.  These  were  sent  by  the  Lord 
Jesus  to  prepare  the  passover,  as  Luke 
the  evangelist  mentions,  ch.  22  :  8. 
'And  in  the  evening  he  cometh  with 
the  twelve,  and  sat  down,''  as  Mark 
(chap.  14  :  17.)  and  Matthew  (chap. 
^6  :  20)  relate. 

Now  the  other  evangelists  say  noth- 
ing of  feetwashing,  but  the  evangelist 
John  describes  itch.  18.  According 
to  the  Greek  text,  as  Reitz,  the  Dutch 
translators,  and  also  Felbinger  have 
given  it,  John,  who  himself  prepared 
the  supper,  says,  'when  the  supper  was 
done,"  according  to  the  dutch  version  : 
when  the  supper  was  made," 
according  to  Felbinger,  and  Reitz 
expresses  it  stifl  more  clearly,  by 
sajinfr,  'when  the  supper  vi us  prepared.' 
Others  say  according  to  the  Greek,  as 
it  is  in  the  Greek  Lexicon,  'when  the 
supper  iiad  been  made,"  or  'had  come 
into  existence." 


APPENDIX. 


143 


!X)a§  'JQcrtf  nurtf  xoit  5iitl}cru§  fe|et: 
itarf)  bem  ^tbenbcffciif  flc^ft  nidit  fo  im 
©riccbifiten.  Sonbern  fo  fcl}rci6et  So* 
Ijanneg  gap.  13,  2.  9n§  bns  5(6entmat}[ 
getljan  nmr,  b'^o  i)!'  "H^^  6erdtetf  fo  tliin; 
be  ^''f"^  ^'Ci"'  Oerciteten  9(6ciibmal)t  nuf, 
ruie  im  4.  25er§  foUietf  cr  ilunb  fom 
9(6cnbmnI)I  auf/  >riifcl)  feinen  ^Si'miicrn  bie 
7(uf,i,  unb  fielje  faner,  ba f,  fic  aud)  in 
9?ifbiii^fdt;  (Tcimitl)  unb  Sie6e  cin« 
nnber  foUten  bic  ^-liie  irnfiten.  X>ann 
ba§  3t-'fii^  nil*  bf'ii  5""f5ivnfcl)en  fid)  ge; 
fc^t  mit  ben  3u"9«r'if  fdireibet  nidit  adein 
3ct)anne9  ba^  cr  gegeffen  l)iibe,  npie  flav 
im  2G.  2?er§  ju  feben,  ba  er  ben  ^Biffen 
I'om  Oficrliimm*  cint(iud)teA  unb  c\ab  il)n 
bem  ;jubiifv  fonbern  ber  (5imngefijT9Jfntt{)a; 
u^  f^reiOet  gap.  20,  2:3.  taf,  Sefuf^  ((Cj 
fni(t:  (Ter  mit  ber  .f'.inb  mit  mir  in  bie 
(£*uffc[  taudietr  ber  \rirb  mid)  t)crrntl)en, 
fo  fdn-eidet  eg  aud)  5)3(arfuP  gap.  14,  20. 
tcr  mit  mir  in  bic  €dnifi"e(  taudiet. 

^icr  fann  man  feben,  baf,  nienn  ^Jos 
Ijanne^  folite^  fdireibet,  beni  id)  ben  5Biffen 
cintaud)e,  ba§  foId)e§  9cfd)e!)cn  ii&cr  bem 
©(fen  beg  Ofi-erlamms,  unb  baf;  bic  %uf,i 
fd)on  9eirafd)en  warcn,  fiel)et  man  aud) 
nodi  biefe?  mit  an,  nmnn  3of)(inne6  fatiet 
im  21fi-cn  2Sere,  n'al)r[id),  mal)rlid)  id)  fa« 
c,t  cud),  einer  unter  end)  tvirb  mid)  i?erra« 
tf)en;  nun  iraren  bamal'5  bie  ^-lige  iiewa* 
fd)en,  al6  3ffu§  biefe§  gcfagt,  unb  3iiba§ 
\VM  nod)  mit  baOei),  nun  fiel)e  man  >rieber 
i3t\)  DJtatt!).  26,  21.  unb  6ei)  SJJard  dap. 
14,  18.  !t)a  ^^eii^en  nun  bic  jitei)  Siian* 
ciclijien,  baf,  3efu§  fotdieS  gefajjt  \)abi 
uC'cr  bem  Sffen,  a(g  fic  affen. 

C^un  fagen  bic  anbcrn  Si^angenilen  c^ar 
nid)t5i^cm  ^•uf,niafd)cn,  bingegen  3Di)an; 
nes  fd)rei6et  nid)te  Don  ber  6;infe|uncj  bef> 
a5rob()red)en5,  fo  mu§  notbaienti;}  bie 
(gdirift  mit  einem  9ei|}lid)cn  SCugc  ber  IMe* 
be  unb  @e[affenl)eit  angefel)en  unb  I'crffan* 

*Tiefc5  follte  b\llic\  'n^om  5I[ienbmaf)l" 
I)ciffen,  benn  ber  <2iuuic(e!itl-  Soljannes  fagt 
nicbt?  mn  Dfi-erlamm. 


Now  the  word,  as  given  by  Lutier, 
we  do  not  find  in  the  Greek ;  for  thus 
writes  John,  ch.  13  :  2.  'When  the 
supper  was  done,"  that  is,  all  ready, 
Jesus  arose  from  the  prepared  supper, 
as  follows  in  the  4th.  verse,  'He  riseth 
from  supper,"  washing  his  disciples' 
feet.  See  further,  how  they  (the  disci- 
ples) should  wash  one  another's  feet 
in  lowliness,  humility  and  love.  That 
Jesus  sat  down  after  feetwasbing  with 
the  disciples,  and  that  he  then  did  eat, 
is  not  only  recorded  by  John,  as  may 
be  seen  clearly  in  verse  26,  'when  he 
dipped  the  sop,*  and  gave  it  to  Jutlas." 
But  the  evangelist  Matthew  also  states, 
chap.  26  :  2-3.  'He  that  dippeth  his 
hand  with  me  in  the  dish,  the  same  shall 
betray  me."  And  Mark  also  writes, 
chap.  14  :  20,  of  the  one,  'that  dippeth 
with  me  in  the  dish.' 

Here  we  can  see,  that  when  John 
writes  thus,  'To  whom  I  shall  give  a 
sop  when  I  have  dipped  it;  this  was  done 
while  eating  the  (pascal,  see  note)  '  sup- 
per; and  that  the  feci  w^re  ahi  ady 
washed,  we  see  also,  when  John  t^ays, 
verse  21. 'Verily,  verily,  I  -ay  unto 
you,  that  one  of  you  shall  bi  T.  :i y  me." 
The  feet  then  were  washed,  wl:  ;i  Jesus 
said  this,  and  Judas  was  ye  t  tiio:-;ent. 
Now  look  again  at  Matt,  'li]  :  31. 
and  Mark  14 :  18.  Here  tl:o  two 
Evangelists  show,  that  Jesus  vai  l  this 
at  the  meal,  'as  they  did  eat." 

Now  these  other  Evangelists  say 
nothing  at  all  about  feetwasliiiig,  and 
on  the  other  hand  John  writes  iiothing 
about  the  institution  of  breaking  In  ead; 
therefore  scripture  must  be  undcrsl-.ood 
and  looked  upon   nith  a  spiritii  .1  eye 

*Here  are  added  the  words  "ol  ■  pas- 
cal lamb"  in  the  German  which  :r: ,  not 
in  the  text  alluded  to. 


141 


fccrt  roerben.  Uiib  trann  and)  alle  Uc6er* 
fefecr  gcfd)rie6fn  Ijatttn,  wk  SutljeruS  ge* 
fd}ncben,  nnd)  fcem  ?(6enfcefftn,  fo  niiif,te 
man  billig  »erilel)cn,  iinb  nnd}beni  baS 
2(benbcffcn  9ett)an  cber  bereitet  n?ar;  nun 
abn  geben  [ic  ep'genug  ju  crFcnnen,  ba§, 
nl§  bae  5lDcnfcmal)l  fertig^  ober  9entacl)t, 
ot(t  (\t\d)(\)(n,  ober  6ereitet  war,  fo  flunbe 
3efu5  von  beni  jubcrciteten  5(6enbnial)l 
auf,  imb  wufil)  aud)  3ubn§  niit  bie  3""^^' 
bann  febnib  3ffu5  fernec  iiber  bcni  Sffen 
nnfinci  ju  fagen  :  Giner  unter  cud)  »rirb 
mid)  i'crratl)en.  @o  nnu  bnnn  fcine  9Cul)e 
ober  ?(ufl;oren  mcljr,  bis  ba&  Subng  I)in* 
0U5  itiar. 

9iun  fcf^ten  brei;  Gt^angelitlen^  ba^  fiber 
bem  (Sfjen  3^f"'^  ?8i'rrntl)er  3ubii^  ge* 
ofcnbavctf  berS'sangelifi  l'ufa§  flber  fe^ct 
ba^  ®ort  l)inten  ant  nnd)  beni  UJvobbre* 
d)enf  rrann  cr  Sap.  22,  21.  fefeet  nad)  bcm 
5Srobbrcd)cn;  bod)  [icl)e  bie  ipanb  meines 
35eiTatl)cr^  iji  mit  mir  uber  $ifd) ;  nun 
I;6ret  aud)  fold)eg  S-oit  nad)  ben  anbern 
brei)  CiMngeliilen  nid)t  nad)  bem  ^Brobs 
brcdifPf  fonbern  unter  ba§  Sffcn  bes 
Ojicrlamin?/  unb  baiu  wax-  3uba^  nad) 
beni  @efe|  rein,  am  nufjcrn  I'cibe,  barum 
fonnte  aud)  3ffii&  bie  ^yi'ifje  nsafd^en, 
nenilid)  ihu-  bem  2lbenbmal)l. 

.^dtte  aber  Sefu^  nad)  bem  2(benbmaf)( 
eine  befonbere  SSorbereitung  iroKen  flellen, 
burd)  ,?u§aiafd)en  ju  bem  58robbred)en, 
unb  bem  ^ubas  aud)  bie  '^■uf,t  geumfdien, 
unb  ba?  ©lob  gebrodien,  aud)  bem  SSerrds 
tl)er  3ubafv  n)eld)en  Sffus  rt'Ol)l  gcfennet, 
fo  burfte  man  nud)  einem  niiffent(id)cn 
(gitnbcr  bag  33rob  ber  ©emcinfdiaft  brcs 
d)en  unb  gebcn,  nemlid)  wenn  man  njiifjte 
baj;  einer  l)dtte  fid)  fd)on  angeben  bei  ciner 
Sriebgrctt  ober  DJicrbenott,  er  wcUU  nod) 
benfelben  ?lbfnb  f]-el)Icn  ober  mcrben,  fo 
burfte  man,  irann  man  iDuf,te,  bennod) 
mit  il)me  gemeiufd)aftlid)  2?rcbbred)cn, 
iveilen  3efu§  felbfl  fo  gctl)an  I)dtte,  mU 
Ajd-  aber  feme  fei;n  fell  I'on  alien  ival)ren 


of  love  and  calmness.  And  though  all 
translators  had  written  like  Luther, 
'after  supper/'  yet  we  would  have  to 
understand,  'after  the  supper  was  done 
or  prepared.  However  it  is  even  by 
them  made  sufficiently  plain,  that  whcE 
the  supper  was  ready,  or  done,  or  made, 
or  prepared,  Jesus  arose  from  the  pre- 
pared supper,  and  washed  even  Judas' 
feet  with  the  rest,  and  then  while  they 
were  eating  Jesus  commenced  saying, 
'One  of  you  shall  betray  me."  Here 
then  there  was  no  pause  or  stop  any 
more  until  Judas  went  out. 

Three  Evangelists  stated,  that  while 
they  were  eating  Jesus  made  known 
the  traitor  Judas.  However  the  evan- 
gelist Luke  puts  the  declaration  back, 
even  after  the  breaking  of  bread,  when 
he  says  chap.  22  :  21.  'But  behold, 
the  hand  of  him  that  betrayeth  me  is 
with  me  on  the  table."  But  according 
to  the  other  three  evangelists  this  word 
does  not  belong  after  the  breaking  of 
bread,  but  (was  spoken)  while  eating 
the  meal  (paschal  lamb,  see  iNote;)and 
for  this  Judas  was  legally  purified  in 
the  outward  body ;  hence  Jesus  could 
also  wash  his  feet,  namely,  before  sup- 
per. 

But  if  Jesus  after  the  supper  had  in- 
tended to  institute  a  special  preparation 
by  the  washing  of  feet  unto  the  break- 
ing of  bread,  and  thus  had  washed  also 
the  feet  of  Judas,  and  even  broken  the 
bread  to  that  traitor,  whom  Jesus  knew 
well ; — then  we  might  also  break  and 
give  the  bread  of  communion  to  a  known 
sinner,  even  if  we  knew  that  he  had 
joined  a  gang  of  robbers  or  murderers, 
and  that  he  would  that  very  night  com- 
mitrobbery  or  murder;  Isay,  we  might, 
knowing  all  this,  still  break  with  him 
the  bread  of  communion,  because  Jesus 
had  done  so  himself.  But  this  should 
be  far  from  us ;    yea,    I   on  my  part 


APPENDIX. 


145 


©f.iut'icim,  ja  iil)  waUU  auf  nwmv  ecite 
lieDVr  fein  Q^vcb  iikI)i-  6rea)en,  nic  niit 
folcben. 

!Tiiia  fa^cn  ^ic  6Iinben  Sdiriftiickbrtfn, 
bcr  Subn^  Ijiitte  mit  3ffu  ^'^^  ^^"^ 
@cmeiiifd)aft  gebi-oaien,  iini)  bkibni  iiuf| 
fceii?  S5u*jla0en  fo  lleif  llel)cn^  .veilcii  e? 
Suciis  i^efefet :  al5  Sefus  f^l^  n.id)  fcem 
S5roCtircd)<n  cjef.iijtf  tie  iranb  niciiu-?  2)tr« 
rdtt)cr  j  \\i  mit  mir  I'lbcr  '$:ifdv  unb  n'ollen 
b^e  anbern  (Joan^elijieit  nidit  ba,u  gtbraus 
d}cn ;  auf  fold)e  ^Krt  mufteu  iral)re  I'iebs 
!)abcr  bi'r  ffieisljeit  nidit  gefiunct  fn;ii; 
fonbeini  bie  5e«ie«l)eit  uno  il)re  2teb» 

^aber  muffnt  fc  ci?avtct  f<:i;n,  jjU-idiwiej 
Sacobiio  lel;ret  in  iSap.  3,  1 ,.  luib  fpridn:  j 
3;)ie  iG^ieljeit  iiber  ton  Obeix  l)cr/  ifr  lUif  5 
aiii  feufd)/  barnad)  frubfam,  b.uiiad} 
^dinb,  Idffct  il)r  [.i^ini. 

?ibcr  ^dilciniglid)  c§  nifo/  b.ig  irann 
itx  9Jtcu''d)  mil-  etivaj  faffct  in  ei^fiKin 
^rfamtnigf  unb  ful;«t.  bann  fold)C6  St* 
fcnntnif,  in  eii:\eneni  SBilleiv  fo  ivirb  cr 
fid)  nid)t  gerne  fiU]eii  U\\{n,  ber  i)J(eafd) 
i\)irb  mit  eiijencc  il>«jj'l}eit  urn  bie  >£d)aale 
fcifputireii  unb  bm  ivcrn  faljrcn  l.iffcn,  ii. 
iarum  tieben  Qivubtr  laffa  iin?  allc  flu^ 
f;i;n>  nud)  infoiiberl)cit  in  2(nfd)un^  von 
bem  "Julivafdien,  lafjet  uns  b>irauf  mer* 
fen  ivie  man  gefinnct  fei;n  folW  in  I'iebe, 
Knb  "iyricbe  unb  X^enuitl;  [oil  man  [id) 
imter  einanber  beugni. 

Sann  (Sl)riilu5  {)nt  j.i  fein  nb[onbcrlid) 
@?bot  cjegcbenf  tvann  man  [oldies  [ollte 
t!)unf  tor  oCcr  nad)  ber  9JJal)Ijcit,  [onbern 
cr  l)at  be[ol)Ien  ba§  man'5  tl)uu  [oil,  unb 
abcr  and)  einanbcr  lieben;  bann  Sl)ri[iug 
Ijat  nid)t  flefigt,  baf,  man  am 
fi^cn;  ober  am  ^robbred)fn,  [eine  Sungec 
foIUe  fennenf  fonbern  er  fagte ;  ^Tabet 
wirb  3«bermann  erfennen  bag  il^r  meine 
^finger  feyb/  »T>ann  il)r  Siebe  unter  cinanj 
ler  l)abt.  O  1  trie  [otlte  ber  €atan  un^ 
feillig  ausfpotteHf  wann  reir  tijdten  urn 
bie  3«it  mit  einanber  janfen;  roann  bie 
■Jli^c  foflten  9ei[va[(l;en  jrcrben;  iinb  bie 


would  rathfr  never  break  bread  anj 
more,  thaa  with  such. 

NoY  say  the  blind  scribes,  that  Ju- 
das did  break  with  Jesus  the  bread  of 
communion,  and  abide  stubbornly  ia 
tliis  idea  .that  Luke  states,  how  Jesus 
did  not  till  after  the  breaking;  of  bread 
!>ay,  'The  hand  of  him  that  betrayeth 
me,  is  with  me  on  the  table,  and  will 
not  consult  the  other  Evangelists  oh 
the  subject.  Such  ought  not  to  be  the 
manner  and  mind  of  the  true  lovers  of 
wisdom,  but  true  wisdom  and  her  lovers 
must  be  minded,  as  James  teaches  ch. 
'6  :  J.7.  and  says,  "But  th«  wisdom  that 
is  from  ahove,  is  first  pure,  then  peace- 
able, gentle,  and  easy  to  be  entreated." 

But  commonly  it  is  thus,  that  whea 
a  person  receives  some  knowledge  ia 
selfishness,  and  maintains  it  in  self- 
will,  he  is  not  willing  to  t>e  instructed, 
but  will  dispute  in  his  own  wisdom 
abuut  tbe  shell,  and  drop  the  kernel. 
Therefore,  dear  brethren,  let  us  all  be 
wise,  and  let  us  especially  concerning 
feet-washing  be  careful,  how  we  are  to 
Le  minded,  in  love,  in  peace  and  hu- 
mility to  submit  to  each  otier. 


For  Christ  indeed  has  given  no  spe- 
cial command,  when  or  what   time  i» 

j  should  be  performed,  before  or  after 
supper;  but  he  has  commanded,  that 

I  it  should  be  done,  and  idso  that  y!» 
should  love  one  another,  since  Christ.- 
has  not  said,  that  his  disciples  should 
be  known  by  washing  feet,  or  by  the 
breaking  of  bread,  but  he  said,  "By 
this  shall  all  men  know,  that  ye  are  my 
disciples,  if  ye  have  love  to  one  anoth- 
er."   O  how  should  Satan   mock  ub 

!  justly,  if  we  were  to  quarrel  with  eaqh 

{other  about  tbe  time,  -when  the.fe^ 
10 


14S 


25ci  lag  c' 


$icO€  mitte  jerfrcret/  ]a  feltjlcn  tas  7(uf,:  [ 
wafilxM  unb  Q5rob6«iixn  triirbc  gar  jcrs 
niilK<r  n?erbcr.,  «nb  fcct  5ricl>e  iierilorct, 
iflg  foUte  ^em  >£nt«m  thtn  recl}t  feynr  unb 
lie  l'et)re  3cfu  fcfit?  ferfpottct  rcerbcn  uon 
ifn  winter  a  93tenfcl;^n. 

SJanjiii  ill  e§  bie  aficr^odbfre  D'?otf)\fens 
iigfeit,  tag  man  fid)  in  Siebe  unb  ^•ric^e 
faffetf  unb  6ei  fid)  beufet^  man  ;tioi!e 
iten  [itUa  ®ctt  6itt«n  uite  immcr  nicl)rerc 
2C>£i*l)cit;  b.mn  id)  funu  in  ilB'iI)r{)eit 
au5  <Jrfa!)rMn3  bicH^  fd)rei6cnr  baf, 
TOir  ;m  'Xnfani;  ber  5auf^  ba  l)a&nt  rcir 
im  Segen  unb  Sic&esernjecfujig  einanber 
bie  §11  §  f(eivafd)enf  nad)  bem  Grffm  unb 
jmct)  bcm  Sircbbrcdxn;  barnad)  fal;fn 
iioie  ual)n-  uub  Ijabcn  im  (gcgen  cinanber 
bie  ^u^e  gcniafd)fnf  nnd)  bem  Q\\tn  unb 
cor  b«:ni  93rob[ired)?n ;  barnad)  alg  ber 
9vci|  bas  5icue  ^eilanient  f)erau§  geijcbeu/ 
unb  ciu  iBrubcr  untcr  un§  tarn  ber  ©ried); 
t|d)  fonate  unb  e6  un6  orbentlid)  nngcwies 
fen,  ba^  3<'fu^'  t'or  bem  2(bcnbeffcn  bie  ^u* 

gcroafd)en>  fo  waren  tcir  einfdltici  unb 
t!)atfn  <5  ffitl)er,  flflcjeit  ror  bem  Sfferr; 
nun  Rtirb  un6  fein  53ruber  nerbenfen  brt| 
rcir  nid)t  uod)  einmal  rvoKen  fjintcn  an* 
fangciif  fonbern  fo  lang  unS  niemanb 
fann  t(ninblid)er  aniveifen,  fo  vrirb  unS 
uiemanb  rerbenfi'n  ba§  n?ir  fo  tl)un,  wii 
\v'\r  eP  iier!lel;en.  S^od)  fage  id)  biefes, 
i)af,  rccnn  id)  ju  ciner  *iirubcrfd)aft  fdmef 
bie  vrodten  95rcbbred)en,  unb  bie  QSorile* 
Jjerpon  berer  33ruberfd)aft  erfenneten  ti 
nod)  nid)t  anberfv  bie  mugten 
3cn)afd)«n  fepn  nad)  bem  2(benbeffeWf  fo 
Toollte  id)  e6  ganj  einfdltici  mit{;alten  in 
Sicbe  unb  ^-ricbeA  unb  rcolUe  eS  bennod) 
«l)n<n  »orl)a(ten  nad)  ber  €d)riftf  rcodte 
at)tc  in  i'icbe  roarfcn  unb  mit  i{)nen  ©e* 
bult  ^nbcnr  6i^  fie  e&  auti)  fo  erfenneten ; 
iam  i6)  bin  e^  geivigf  baf  tvann  man  tie 
<^nn5  unpart^eiifd)  roirb  anfe^en, 
unb  in  iJicbc  unb  ^-riebe  bteiben,  fo  roirb 
man  <i  >vc!;l  merfen  unb  fe()(n  fonnenf 


[ought  to  be  washed;  and  Joto  were  de- 
stroyed, and  even  feet-washing  and 
breaking  of  bread  were  altogether  neg- 
lected. If  our  peace  were  thus  disturb- 
ed, it  would  please  Satan  right  well, 
and  the  doctrine  of  Jesus  would  be 
scoffed  at  by  other  men. 

Therefore  it  is  of  the  utmost  neces- 
sity, to  maintain  love  and  peace,  and  tO' 
conclude  to  pray  our  dear  Loid  for 
still  more  wisdom.  For  I  can  say,  ia 
truth  and  from  experience,  that  in  the 
beginning  we  have  washed  one  another's 
feet  after  supper,  and  after  the  break- 
ing of  bread,  yet  aceorapanied  by  a 
blessing  and  awakening  of  love.  Af- 
terward we  saw  a  little  Bearer,  andi 
washed  one  another's  feet  afJer  snpper, 
and  before  the  breaking  of  i>r^d,  also 
with  a  blessing.  Then,  when  Reit:: 
published  the  New  Testament,  and  a, 
brother  came  among  us,  who  under- 
stood Greek,  and  pointed  out  to  u» 
properly,  how  Jesus  washed  feet  before 
supper,  in  single  heartcdness  we  did  do 
it  ever  since  and  at  all  times  before 
supper. 

Now  no  brother  should  take  it  amiss 
of  us,  that  we  do  not  wish  to  begin 
again  at  the  wrong  end.  For  so  long 
as  no  one  can  instruct  us  any  better, 
no  one  should  find  fault  with  us,  if  we 
do,  as  we  understand  it.  Yet  I  say  this, 
if  I  should  come  to  a  fraternity,  who 
would  break  bread,  and  the  leaders  of 
that  fraternity  did  not  yet  understand  it 
otherwise,  but  that  the  feet  ought  to 
be  washed  after  supper,  I  would  par- 
take with  them  in  great  simplicity  and 
love,  yet  I  would  lay  my  views  before 
them  according  to  the  scripture,  and  wait 
in  love,  and  have  patience  with  them^i 
until  they  could  see  it  so  likewise. 

For  I  feel  assured,  that  when  tbe 
matter  is  examined  quite  impartially,  and 
love  and  peace  are  preserved,  it  will 
be  easily  seen  and  understood,  that  it 
is  80,  aa  we  have  ehown  above,  that  Je. 


APPENDIX. 


147 


t>a§  tor  Urn  o^tmad-fUn  ober  ^ubcrcis 
teten?ttienbiiinl)l  ill  nuftjcfi-anben,  unb  fjnt 
feineu  bit-  "^-u^e  gewafdien,  unb 

t)Cibi  fid)  biJnn  ijcfelt  wnb  ^egeffen,  unb 
wber  bcin  (Sffen  l)iit  3«fu6  ben  23crrdtl)er 
gfcffcnbaretr  bcr  iji  bann  l)inau'3  j^cc^nngerif 
tinm  \)At  Scfus  erfl-  bae  53vobbrc*en  eiiu 
^efe^tf  unb  fo  fd)icfet  fid)  bie  €dn'ift  nuf 
einnnbcr;  uub  bie  ?Borbilber  ber  frommen 
Sdter  rer  bcm  @eff|,  unb  uiiter  bcm  @es 
fefe  flimmt  nllee  mit  libereinf  unb  mnn 
Kcirt  mit  einem  guten  (iei:ul;icieu  @en?ifs 
fen  l5efte!}en  fonnen  uor  (*30tt  unb  iUtens 
fdifn ;  fo  man  aOer  witrbe  nieinen;  mnn 
fnu|tc  bie  "JufjC  \i:)afd)en  erfr  nadi  bem  ^f; 
fctif  fo  getraute  id)  gnr  nid)t  fold)e5  mit 
«incm  iierilnnbigen  Sinn'  ber  ed)rift 
&cl)fluptenf  unb  ntiirbe  eg  fd)nietlid')  jcm.inb 
fonnen  tl}unf  bann  wann  man  nur  bie 
jrpci  Srantieliffen  9J{attl)du6  uub  9Jiarfu5 
<3nfte!)ct  fo  fd)reiDen  fie  afle  Oeibe^  erftlidi 
3}Jatt().  26,  26.  ba  fie  aOer  affen,  nal)m 
3cfu5  ba5  '23rob,  banfete  unb  brad)  c5  ; 
fo  fd}reibt  aud)  ber  ©muigelitl-  93tarfu? 
Cap,  14,  22.  unb  inbeni  fie  affen,  nat;m 
3efu5  ba§  ^Brob,  unb  banfetc  unb  fprad) : 
9?c!)met,  effet,  bas  iff  mein  Seib.  dlun 
fiel)et  man  ja  I)ier  flar,  baf,  jii?ifd)en  bem 
Ofierlanimeffcn  unb  ifircbbredjcn  qav  feine 
Q3crdnbevunt^  iiefd)el)en  i]!,  bann  '.rann 
ta^  5^-uf,njafdien  bajirifd^en  9ffd)el)en  wd? 
t(f  fo  l)dttcn  fie  eg  geinif,  aud)  ciefdirieben, 
ipeilen  ti>  aber  eor  bem  (Sffen  gefd;cl)en  ill, 
fo  Ijaben  fie  eg  nid)t  9efd)rieben  fonbcrn 
auege  (affen. 

3cl}anne§  aber  fjat  f)efit)riebcn  m  J-uf,-- 
wafd)en  u.  I)at  t)inciegfn  bie  Qrinfe|un(}  bee 
2i6robbred)en6  auggelaffen,  barum  erforbert 
tie  gd)rift  ciei|l(i*c  Sfugen,  €inn  unb 
■iBfrjtanb,  bann  fonfl  rciirbe  man  burd) 
SBud)flaben  lauter  SUnb  unb  Serreif; 
fung  itit^in,  xvann  man  of)ne  nja^rt  (5r» 
UuA)funQ  vcwtt  meinen  nu  eincm  Ort 
>*«  a3u*fJa&«n  fefl      ^rtUcn,  aUv  am 


sea  arose  from  the  ready  made  or  pre- 
pared supper,  and  washed  bis  elisciples' 
feet,  and  then  did  sit  dowa,  and  eat, 
and  while  enting  Jesus  revealed  tho 
traitor,  who  thereupon  went  out.  And 
then  after  this  Jesus  instituted  the 
breaking  of  bread,  and  thus  the  scrip- 
tures are  brought  in  harmony,  and  the 
types  of  the  patriarchs  before  the  law, 
and  those  und«r  the  law  all  correspond 
with  it,  and  we  can  stand  with  a  good, 
quiet  conscience  before  God  aad  men. 

But  if  we  were  of  the  opinion,  thatthe 
feet  must  be  washed  just  after  supper, 
then  I  would  not  undertake  io  main- 
tain it  with  a  rational  sense  of  the 
scrfptures,  aad  scarcely  any  person 
would  be  able  to  doit.  Pot  if  we  look 
only  to  the  two  evangelists  Matthew 
and  Mark,  they  write  both,  first  Matt. 
26  :  2G.  "And  as  they  were  eating, 
Jesus  took  bread,  and  blessed  it,  and 
brake  it."  So  likewise  writes  the  evan- 
gelist Mark  (14  :  22.)  'And  as  they 
did  eat,  Jesus  took  bread,  and  blessed, 
and  brake  it,  saying,  'Take,  eat,  this 
is  my  body."  Now  here  we  see  clearly, 
that  between  the  eating  of  the  passover 
(supper)  and  the  breakisg  of  bread, 
there  occurred  no  change.  For  if  feet- 
washing  had  been  performed  between, 
they  would  certainly  have  mentioned 
it  too;  but  since  it  was  done  before 
Kupper,  they  have  not  writteu  about  it, 
but  left  it  out. 


But  John  has  described  feet-wash- 
ing, and  on  the  other  hand  left  out  the 
institution  of  breaking  bread.  Hence 
the  Scriptures  require  spiritual  eyes, 
mind  and  understanding  j  otherwise  by 
the  letter  we  would  have  nothing  but; 
trouble  and  division,  if  without  true  illu- 
mination one  would  think  to  bold  fast 
to  the  letter  in  one  plape^  bat  would  a«fc 


148 


25  e  i  I  ft  c. 


md)t  arf)tcn. 

©arum  [ie6m  ^ri'ibecf  Itiffet  uii§  »ra* 
d)cn  unb  rorful)!!^  fei;n  unb  u(5cr  alleS  bie 
'ikbi  h(\va\)Vir\t  fo  bcwaljrct  iiuiii  bas 
l*iil}t,  bannber  @eifr  bcr  'JBa!)rl)cit  6cjcutict 
im  frileu  ^Biief  Ciap.  2,  10. 

fcaf,  UHT  feinen  33rubcr  (ieber,  ber  bleiOet 
i'iibt,  unb  iji  fi'i'nc  2(cri)eriiif,  6ei  il^ni, 
b.inii  lUicl)  ber  (jute  ©ott,  ber,  iveldier  bic 
lautere  iinpiirtl)eiifd)c  I'iebe  iff,  ber  faun 
unb  trirb  nad)  imb  nad}  crfefeen,  >vag  an 
bieffni  cber  jencni  Sifenntnij;  fel)ler.  OJun 
fd)lief,e  unb  bittc  nod)maIcn  alle  S^riiber, 
foIdK?  ill  Siebe,  niit  fiillem  @eniutl)e  jii 
kfen  unb      6etrad)tcn,  id)  bin  bann  (£us 

fd;itad}ec  53ruber> 


contrary  to  it  in  another  place,  and  not 
regard  it. 

Therefore,   dear   brethren,    let  ug^ 
watch,  and'  be  careful,  and  above  all 
preserve  love ;  for  then  we  will  preserve 
light.    For  the  Spirit  of  truth  testifies 
in  the  first  epistle  of  John  2:*  10.    'He  i 
that  loveth  his  brother  abideth  in  the  J 
light,  and  there   is   none   occasion   of  \\ 
stumbling  in  him."     Then  our  good  | 
God,  who  is  love  purely  and  impartially, 
can  and  will  add  by  degrees,  what  may 
bo  wanting  in  this  or   that  knowledge 
(of  truth). 

I  now  conclude,  begging  again  all 
my  brethren  to  read  and  consider  this 
in  love  and  with  a  calm  spirit.  And 
so  I  am  your  wc^k  brother, 

Alexandee  Mack. 


J 


CAVLORO 


BX7805.A7 

The  Brethren's  encyclopedia  :  containing 


